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SERMONS 
 
 ON IMPORTANT SUBJECTS, 
 
 BT 
 
 MATTHEW GALT, A. M. 
 
 , o 
 
 GLASGOW: 
 
 Printed by R. Chapman, Trongate, 
 
 1803. 
 
^ *£** 
 
THE 
 
 CONTENTS, 
 
 SERMON I. 
 
 The Bleffednefs of an Union with 
 Chrift. 
 
 Romans, viii. I. There is therefore now 
 no condemnation to them which are in 
 Chrift yefus, who walk not after thefefh, 
 bat after the Spirit. Page i 
 
 SERMON II. 
 
 The fame Subject continued. 
 
 Romans, viii. I. There is therefore ?iow 
 no condemnation, &c. - - 23 
 
 SERMON III. 
 The Duty of Confeffing Chrift. 
 
 Matthew, x. 32, 23* Whofocver, there- 
 fore, 
 
iv CONTENTS. 
 
 fore, Jhall confefs me before men y him will 
 I confefs also before my Father which is in 
 heaven. But whofoever Jhall deny me 
 before men, him will Ialfo deny before my 
 Father which is in heaven. Page 5 1 
 
 SERMONIV. 
 On Watchfulnefs, and the Ufe of Time. 
 
 Ephefians, v. 15, 16. See then that ye walk 
 circumfpeclly, not as fools, but as wife, re- 
 deeming the time, becaufe the days are e- 
 viL - - - - 176 
 
 S E R M O N V. 
 
 The Duty of Searching the Scriptures. 
 
 John, v. 39. Search the Scriptures. 107 
 
 SERMONVL 
 The Reafpnablenefs of Chrift's Com- 
 mandments. 
 
 1 John, v. 3. And his commandments are 
 not grievous. - - - 131 
 
 SERMON 
 
CONTENTS. 
 
 SERMON VII. 
 The Regulation of the Affedions. 
 
 Colofians, iii. 2. Set your qffeclwn on things 
 above , not on things on the earth. Page 1 54 
 
 SERMON VIII. 
 The Character and Happinefs of the Be- 
 liever. 
 
 John, i. 12. But as many as received him, 
 to them gave he power to become the Sons of 
 Gody even to them that believe on his name. 
 
 r - t» I78. 
 
 SERMON IX. 
 
 The Gofpel compared with the Law. 
 
 John, i. 1 7. The Law was given by Mofes, 
 but Grace and Truth came by J ejus ChrlJI. 
 ------ 209 
 
 SERMONI 
 On Envy. 
 
 James, iii. 16. For where envying andjlrlfe is % 
 there is confufwn, and every evil work. 236 
 
 SERMON 
 
vi CONTENTS. 
 
 S E R M O N XL 
 
 On Chriftian Charity. 
 
 Luke, x. 30. And Jefus anfwering, faid, 
 A certain man went down from Jeru- 
 falem to Jericho, and fell amo?ig thieves, 
 who flripped him of his raiment, and 
 wounded him, and departed, leaving him 
 half dead. Page 260 
 
 SERMON XII. 
 On Early Piety. 
 
 Ecclefiaftes, xii. 1. Remember now thy 
 Creator in the days of thy Touth. 279 
 
 SERMON XIII. 
 
 On Keeping the Sabbath. 
 
 Ifaiah, lviii. 13, 14. If thou turn away 
 thy foot from the Sabbath, from doing thy 
 pleafure on my holy day, and call the Sab- 
 bath a delight, the holy of the Lord, honour- 
 able, andfhalt honour him, not doing thine 
 own ways, nor finding thine own pleafure, 
 norfpeaking thine own words: Then J> halt 
 thou delight thy f elf in the Lord, and 1 will 
 
 caufe 
 
CONTENTS. vii 
 
 caufe thee to ride upon the high places of the 
 earth, and feed thee with the heritage of 
 Jacob thy Father; for the mouth of the 
 Lord hath fpoken it. Page 300 
 
 SERMON XIV. 
 
 The Ground of Chriftian Confidence. 
 
 Zechariah, ix. 12. Turn yetotheflrong- 
 
 hold, ye prifoners of hope y even to-day do I 
 
 declare, that I will render double unto 
 
 thee. - - - - 324 
 
 SERMON XV. 
 
 On Chriftian Steadfaftnefs. 
 
 [Preached on the Evening after the celebration of the 
 Sacrament of the Lord's Supper.] 
 
 Revelation, iii. n. Behold \ I come quickly: 
 hold that fojl which thou hafl, that no 
 man take thy crown. - - 356 
 
 SERMON XVI. 
 
 The Infufficiency of a mere Profeflion. 
 
 [[Preached on the Sabbath after the celebration of the Sa- 
 crament of the Lord's Supper.} 
 
 Matthew, vii. 21. Not every one that faith 
 unto me, Lord, Lord, foall enter into the 
 kingdom of heaven; but he that doeth the will 
 of my Father which is in heaven. 388 
 
SERMON I. 
 
 The Blessedness of an Union with 
 Christ. 
 
 Romans viii. 
 
 There is therefore now no condemnation to 
 them who are in Chrijl Jefus, who walk 
 not after the fe/h, but after the Spirit. 
 
 JL/Elightful affurance, capable of SERM. 
 communicating to the foul of the believer ^^^j 
 2l confolation and hope which will height- 
 en the joys of prosperity, and enliven even 
 the gloomieft fcenes of affli&ion. Chrift- 
 ians, many and precious are the comforts 
 which the Book of Infpiration yields, nu- 
 merous are the paffages which impart to 
 the faithful the ftrongeft declarations of 
 their fafety, and forcibly demonftrate the 
 A abfolute 
 
2 T/jc Bkjjcdnefs cf an 
 
 SERM. abfolute impoffibility that they ever mould 
 v^v%^ perifli, whofe confidence entirely reds in 
 the ftrength of the Almighty, in the prc- 
 mifes of Him who is the faithful God, 
 who keepeth covenant and mercy with 
 them who love Him, and keep his com- 
 mandments. The paffage of Scripture 
 which has been now read, is one of thofe 
 which, in plain and explicit terms, declares 
 the tidings of peace and falvation which 
 are proclaimed to man through jefus 
 Chrift, the incarnate Son of God. Let 
 us, therefore, my friends, attentively con- 
 fider the import of the text, u There is 
 " therefore now no condemnation to 
 " them who are in Chrift Jefus, who walk 
 " not after the flelh, but after the Spirit." 
 
 In farther difcourfing from thefe words, 
 the following method is propofed : 
 
 In the firft place, to confider the charac- 
 ter of thofe to whom an allufion is here 
 made, " They are in Chrift Jefus, they 
 "walk not after the flelh, but after the 
 " Spirit." 
 
 In the fecond place, to confider the . a£- 
 
 fertion 
 
Union with Chrijl. 3 
 
 fertion which the apoftle makes refpe£ting SERM. 
 them, " There is therefore to them now v-^v-%J 
 ct no condemnation ;" and then conclude 
 with a few remarks by way of improve- 
 ment. 
 
 Let us therefore, Chriftians, in the firft 
 place, contemplate the character which is 
 here delineated. They who poffefs this 
 character are faid to be in Chrift Jefus. 
 Thefe words forcibly exprefs that intimate 
 and infeparable union which fubfifts be- 
 tween the Saviour, who is the glorious 
 Head of the Church, and all the true 
 members of this fociety. This union is, 
 in Scripture, reprefented by various fimi- 
 litudes: Sometimes by a body, of which 
 Chrift is the head, and believers the differ- 
 ent members: Sometimes by a building, 
 in which He is the foundation-Hone, and 
 they the fuperftrudhire : Sometimes the fi- 
 militude of ingrafting is adopted, when the 
 Saviour is exhibited as the vine, and his 
 difciples as the branches. This laft figure 
 appears to be the one to which, in the text, 
 the apoltle refers, and is the fame which 
 Chrift himfelf employed, upon that affecT:- 
 A 2 ing 
 
4. The Bieffednefs of an 
 
 SERM. ; n g occafion, when he confoled his follow- 
 k^y^j ers, depreffed and melancholy as they 
 were, from the profpedt of his fpeedy de- 
 parture. !• I am the vine," faid he, " ye 
 * ; are the branches. He that abideth in 
 <; me, and I in him, the fame- bringeth 
 " forth much fruit: for without me ye 
 " can do nothing." This, indeed, is a 
 fxmple and beautiful figure, and powerful- 
 ly demonstrates the infufficiency of man to 
 merit or obtain the Divine acceptance, un- 
 lefs he has a juft and proper reliance on 
 the perfect obedience and meritorious fa- 
 crifice of the Redeemer. 
 
 In the fimilitude, there are three objects 
 deferving our notice. The firft is Jefus 
 Chrift, the root or ftock in which the in- 
 grafting is made, who is, by the prophets, 
 ftyled the Root of Jeffe, and the righteous 
 Branch; by the apoftles the true Olive; 
 and by himfelf, as was already remarked, 
 the true Vine. This Root was prepared 
 by the eternal God, who is alfo reprefent- 
 ed as the great Hufbandman, to be as a 
 ftock of life, on which he might ingraft 
 all of Adam's loft pofterity, whom he hath 
 refolved to fave, to the praife and glory of 
 
 his 
 
Union with Chri/l. 
 
 his grace. After that, in the fulnefs of 
 time, God had fent him into the world, 
 clothed with the nature of man, and he 
 had performed the work for which he was 
 appointed, he was laid, and as it were fet 
 in the grave, from which, like a lively 
 root, at once he fprang and grew up, till 
 his branches fpread to the uttermoft ends 
 of the earth, and till his top mounted to 
 the higheft heaven. For there, enthroned 
 in bliss, He, who was once humbled to 
 the bed of death, now fits and reigns for 
 ever. 
 
 The fecond objecl: in the fimilitude that 
 requires our attention, are the branches, 
 which are of two kinds, l ft, All the mem* 
 bers of the church vifible, who, by external 
 baptifm, are led to make a profefTion of 
 the Chriftian faith. Thefe may not enjoy 
 that vital nourifhment which proceeds from 
 the flock of fpiritual life: and refembling 
 unfruitful trees, which bear leaves and not 
 fruit, may have the form of godlinefs, 
 though they are complete ftrangers to its 
 power. But the 2d defcription of branch- 
 es are they, who, in addition to the out- 
 ward ingrafting, already mentioned, are 
 A 3 alfo 
 
 SERM. 
 I. 
 
6 The Blejfednefs of an 
 
 SERM. a lf inwardly grafted by the Holy Spirit 
 y^s^j into Jefus Chrift: So that Chrift being in 
 them, and they in Chrift, they can juftly 
 adopt the fentiment and language of the 
 apoftle, " Now, I live, yet not I, but Chrift 
 liveth in me." 
 
 The manner of this ingrafting is the 
 third particular which deferves our notice. 
 It is performed by the Spirit of God, who> 
 by endowing man with the grace of faith, 
 caufes him with unlimited confidence, to 
 rely on Jefus, for the illumination of fpi- 
 ritual knowledge, for the quickening in- 
 fluence of his Spirit, for the continual aid 
 of his grace, to enable him to exhibit the 
 perfeverance of a true Chriftian, to grow 
 in grace, and in the knowledge of his 
 Lord and Saviour Jefus Chrift. 
 
 Thus far refpecting the expreffion c< to 
 be in Chrift Jefus;" an expreffion which 
 evidently denotes the ftri&eft and clofeft 
 connexion, between Him and believers. 
 The man, therefore, who can w T ith pro- 
 priety be faid to be in Chrift Jefus, is he, 
 who renouncing all dependence on that 
 imperfect obedience which in his prefent 
 ftate of exiftence he is capable of render- 
 ing 
 
1. 
 
 Union with Cbrift. 
 
 ing to the Divine law, repofes his entire SE ^M 
 confidence on Him who is announced as 
 the Lord his Righteoumefs and firength. 
 He is a man, who, fenfible of the feeble- 
 nefs of his rational powers, and of their 
 incapacity to difcover the fublime truths of 
 religion, even though exerted to the ut- 
 moft, rejoices in that revelation of the Di- 
 vine perfections and will which hath been 
 communicated to him by Jefus, his hea- 
 venly" inftruclor, and humbly folicits the 
 enlightening influence of the Spirit, to aid 
 the refearches of reafon, and enable him to 
 acquire a knowledge of that record which 
 God hath given of his Son. He is a man, 
 who, having proper views of the juflice, 
 as well as mercy of the Supreme Being, 
 feels the neceffity of the propitiatory facri- 
 fice which was offered by the great High 
 Prieft of his profeflion, in whom alone he 
 is convinced he can poffibly have redemp- 
 tion through his blood, even the forgive- 
 nefs of fins, and a refloration to the favour 
 of God, according to his free and unmerit- 
 ed grace. He is indeed a man who is ac- 
 tuated by the fame fpirit which regulated 
 his bleffed Saviour while he was an inhab- 
 A a itant 
 
8 The Bkjfednefs of an 
 
 itant of earth; who abideth in Him, ful- 
 ly convinced, that as the branch cannot 
 bear fruit of itfelf except it abide in the 
 vine, no more can he bring forth the fruits 
 of godlinefs, fo as to obtain the acceptance 
 of God, except he abideth in Chrift, ear- 
 neftly foliciting, and humbly depending 
 upon his almighty aid. 
 
 The fecond part of the defcription which 
 the apoftle gives in the text, of thofe who 
 are freed from condemnation, is this, 
 <c That they walk not after the fleih, but 
 <c after the Spirit." This latter part of 
 the defcription arifes naturally from the 
 former. For undoubtedly, they who are 
 in Chrift Jefus, allied to him by the ge- 
 nuine principle of faith, which workcth 
 by love, purifieth the heart, and overcom- 
 eth. the world, will walk not after the 
 fielh, but after the Spirit. Thefe words 
 fully prove, that true faith and cheerful 
 obedience are things fo clofely connected, 
 that they bear the fame relation to each 
 other, as the effect does to its caufe. In- 
 deed, faith is the only root from which 
 acceptable obedience to the law of God 
 
 can 
 
Union with Chrijl. 9 
 
 can ever fpring. The opinion, therefore, SERM - 
 of thofe who reprobate the do&rine of \^^^j 
 j uftification through faith, as a dodtrine 
 which tends to break through all the re- 
 ftraints of virtue, and to open the flood- 
 gates to the torrent of licentioufnefs, ap- 
 pears to be exceedingly ill-founded. And 
 perhaps, if this opinion were traced to its 
 proper fource, it would be found to origi- 
 nate, not fo much from a regard to the 
 interefts of virtue, as from an unjuftifiable 
 pride of heart and underftanding, which 
 leads man to reject with difdain, all blef- 
 fings which proceed from the imputed 
 righteoufnefs of a Redeemer, and pre- 
 fumptuoufly challenge from God the be- 
 nefits of falvation, as a matter of right, as 
 a reward for fervices, fo very imperfect, 
 that it would be wholly inconfiftent with 
 the purity of God to accept them from 
 any mortal, limply confidered as a fon of 
 fallen man, and not as a believer in the 
 name and power of his anointed Son. 
 
 From whatever fource this opinion a- 
 rifes, we are authorifed to declare, that 
 none of the writings of the apoftles, none 
 of the declarations of Jefus himfelf, give it 
 
 the 
 
io The Blejfcdnefs of an 
 
 SERM. t j ie fmalleft countenance or fupport. The 
 \^s^r^j interefts of virtue are uniformly confulted 
 in the whole range of the infpired records. 
 Does not the apoftle Peter exprefsly exhort 
 Chriftians to add to their faith, virtue, and 
 knowledge, and temperance, and patience, 
 and godlinefs, and brotherly kindnefs and 
 charity, " that thefe things being in you, 
 " and abounding, ye may neither be barren 
 \ • nor unfruitful in the knowledge of our 
 14 Lord Jefus Chrift?" Let any man read 
 attentively the two epiftles of this apoftle, 
 and the general epiftle of James, and if 
 he is pofTefled of candour, he will readily 
 declare^ that in the gofpel, the boundaries 
 between virtue and vice are precifely mark- 
 ed, the interefts of pure and undefiled re- 
 ligion carefully fecured, and the inefficacy 
 of faith, indeed the non-exiftence of ge- 
 nuine faith, clearly demonftrated, unlefs it 
 be accompanied by good works. The 
 hopes of thofe who depend upon faith in 
 Jefus Chrift, offered up as an atonement 
 for fin, and are not careful to maintain 
 a blamelefs life and converfation, appear 
 from Scripture to be as fruitlefs and de- 
 lufive, as the opinion of them is ground- 
 
 * lefs, 
 
Union with Cbri/1. 1 1 
 
 lei's, who imagine that the doctrine of the SERM - 
 Crofs favours and promotes licentioufnefs s^^j 
 of principle, and depravity of conduct. 
 But why enlarge upon this fubject, v, r hen 
 almoft in every page of that Bible which 
 you have in your hands, the union of faith 
 and obedience is declared, and the proper 
 manner in which the obedience of man 
 can fecure the acceptance and commen- 
 dation of God is pointed out, which is 
 through a perfect reliance on the righte- 
 oufnefs and atonement of Chrift, which 
 have rendered the perfons of guilty men 
 acceptable, and their fervices pleafing in 
 the fight of the all-pure and righteous 
 God. 
 
 The natural connection which fubfifts 
 between the two different features in the 
 character of thofe who are declared by the 
 apoftle to be freed from condemnation, 
 being thus confidered, let us more minute- 
 ly contemplate that feature which is de- 
 lineated in the words, " who walk not aft- 
 i4 er the fle(h, but after the Spirit. ,> To 
 walk is one of the actions of the body that 
 denotes motion from one place to another, 
 and is a phrafe often uicd in Scripture, to 
 
 exprefs 
 
12 Tie Blejfednefs of an 
 
 SERM. exprefs the converfation or manner of life* 
 v**~/^ To walk after the flefh, is to be guided by 
 the principles or dictates of corrupt nature. 
 And to walk after the Spirit, is to be led 
 by his counfels and motions, to regulate 
 the conduct according to the direction of 
 God's word and Spirit. Such appears to 
 be the meaning of thefe expreffions in the 
 text. Hence, it is obvious, that the life 
 of a Chriftian is by no means a fcene of 
 indolence and floth, but of active and la- 
 borious exertion; for he hath duties to 
 practife, temptations to refift, trials to con- 
 quer. In the human heart refides a rem- 
 nant of that corruption which fin original- 
 ly introduced. No man, even though moft 
 fincerely attached to the caufe of religion, 
 is completely exempted from the fnares 
 which this corruption Jays in his way to 
 feduce him from the paths of obedience, 
 and allure him to the love and practice of 
 that which is prohibited by the law of 
 God, wliich ought to regulate the whole 
 of his temper and deportment. This me- 
 lancholy truth is ftrikingly illuftrated in 
 the lives of the moft eminent of the faints. 
 Thus we find the father of the faithful, 
 
 on 
 
Union with Chrijl. 13 
 
 on a particular occafion, acting as the ad- SERM. 
 vifer and abettor of a falfehood: The pa*- \^ty**J 
 tient Job, yielding fo far to impatience of 
 temper, as even to curfe the day of his 
 birth : The pious David, guilty of two hei- 
 nous fins: The meek Mofes, giving way to 
 the fudden impulfe of impaffioned anger: 
 The zealous and refolute Peter, acting the 
 part of the fearful coward, and fwearing 
 that he knew not his beloved Mafter: And 
 the apoftle John, a man of the moft ami- 
 able difpofition, who writes fo beautiful a 
 treatife on Chriftian charity and forbear- 
 ance, fo far overcome by natural corrup- 
 tion, as to defire leave from Jefus to bring 
 down fire from heaven to confume the Sa- 
 maritans, who had violated the laws of 
 hofpitality. Such trefpafTes are recorded of 
 the faints; and why, Chriftians, are they 
 recorded? Not furely to countenance men 
 in the practice of iniquity; not to furnifh 
 them with a pretext for continuing in fin; 
 but evidently to humble them under a fenfe 
 of their frailty and imperfection, and to 
 imprefs deeply upon their minds this me- 
 morable faying, " Let him who thinketh he 
 " ftandeth, take heed left he alfo ML" 
 
 " The 
 
14 The Blejfednefs of an 
 
 cC The grace of God," as a pious writer 
 obferves, u has, no doubt, a real influence 
 upon the whole man. It enlightens the 
 underftanding, directs the will, purifies the 
 affections, regulates the paflions, and cor- 
 rects the different exceffes to which diffe- 
 rent perfons are, by conftitution or habit, 
 inclined: Yet it feldom wholly changes 
 the complexion or temper of the animal 
 frame. It does not impart any new na- 
 tural powers, though it teaches the proper 
 life and improvement of thofe we have 
 received. It will difpofe us to feek in- 
 ftru&ion, make us open to convi£tion r 
 and willing to part with our prejudices fo 
 far and fo foon as we difcover them; but 
 it will not totally and inftantaneoufly re- 
 move them. Hence, there are a great va- 
 riety of characters in the Chriftian life; 
 and the feveral graces of the Spirit, as zeal, 
 love, meeknefs, faith, appear with pecu- 
 liar advantage in different fubje&s; yet fo 
 that every commendable property is fub- 
 jecl: to its particular inconvenience." Per- 
 fection, then, Chriftians, cannot be found 
 in fallen man. The beft will be fome- 
 times blameable, and the wifeft often mis- 
 taken. 
 
Union with Chrift. if 
 
 taken. But, though the people of God SERM. 
 are often liable to error and tranfgreffion, y^^^j 
 yet the general tenor of their conduct will 
 be conformable to the Divine law : Though 
 convinced of their natural frailty, they will 
 not willingly yield to the dictates of cor- 
 ruption, but ftrive to attain to a nearer fi- 
 militude to God, who is the great ftand- 
 ard of perfection, and to be holy, as the 
 Lord their God is holy. They will net 
 willfully conform to the vicious practices 
 of the world, but earneftly pray that they 
 may be more and more transformed by 
 the renewing of their minds, fo that they 
 may prove what is the good, and perfect, 
 and acceptable will of God. They will 
 not mock at fin, as do the foolifh imitators 
 of the multitude who do evil, they will 
 not boaft like them of their dexterity in 
 deeds of wickednefs, but will bewail with the 
 tears of unfeigned forrow, their many fpi- 
 ritual falls, and fincerely grieve that they 
 have not walked more worthily of their high 
 vocation, and adorned more perfectly the 
 doctrine of their Divine Saviour, by the 
 exemplary uprightnefs of their lives, and 
 devoutly pray, that through him who bled 
 
 and 
 
1 6 The Bkjfednefs of an 
 
 I. 
 
 ^- and died, their iniquities may be forgiven, 
 and a greater portion of Divine grace be- 
 flowed, fo that they may more fuccefsful- 
 ly refill and overcome the affaults of temp- 
 tation for the remainder of their lives. 
 This was the forrow of the faints, whofe 
 hiftory is in Scripture recorded, this was 
 their petition for the pardon of fin, and 
 the aid of grace, and we are entitled to 
 fay that their prayers were heard. To 
 walk after the Spirit, therefore, implies, 
 that the believer is animated with a lau- 
 dable ambition to avoid the commiflion of 
 fin, and perform his duty both to God 
 and man ; that this ambition influences the 
 general tenor of his conduct, though ftill, 
 alas! he may be fometimes taken by fur- 
 prife, and yield to the power of that other 
 law which warreth againft the law of his 
 mind, and bringeth him into captivity to 
 the law of fin. 
 
 The experience of human life, as well 
 as the bitter complaint of the apoftle Paul, 
 ^when reflecting upon the ftruggle which 
 took place within him, from the contend- 
 ing powers of thefe different laws, may 
 convince us that the beft may fometimes 
 
 err, 
 
Union with Chri/J. 1 7 
 
 err, and will often give rife, on the part SE & M - 
 of the believer, to the paffionate exclama- v^w 
 tion, " O wretched man that I am, who 
 iC fhall deliver me from the body of this 
 " death?" But then the promifes of the 
 gofpel will fupport his drooping fpirits, 
 and lead him to thank God through Je- 
 fus Chrift his Lord. Before we difmifs 
 this part of the fubject, allow me to make 
 one practical remark, which is, that the 
 character of men can, with juftice, be de- 
 termined only from the general terior of 
 their conduct, and not from one or a few 
 particular actions. Becaufe Job was once 
 impatient, the world are not entitled to 
 call in queftion his right to the title of 
 the patient Job: Becaufe Peter was once, 
 betrayed into imprecations, he cannot juft- 
 ly be branded with the name of a pro- 
 fane fwearer: Becaufe John once difplay- 
 ed a vindictive temper, he cannot proper- 
 ly be termed the unmerciful John. It is 
 not from particular inftances of depravity 
 in men, that any are authorized to draw 
 a general conclufion with refpect to their 
 real character. Let it then be our care, 
 B my 
 
1 8 The Blejfednefs of an 
 
 SERM. m y f r i enc l S) to form our opinion of others 
 ^r^^j only according to their general life and 
 converfation. For if we fhould form Our 
 opinion upon other grounds, where, I be- 
 feech you, fhould we find the man who 
 could in a ftricl: fenfe, be faid to walk 
 after the Spirit. No fuch man could pof- 
 fibly be found, " for all have finned, and 
 " come fhort of the glory of God." The 
 character of thofe then who are freed from 
 condemnation is briefly this: They are 
 fuch as reft upon Jefus with all the hu- 
 mility Of faith, and endeavour, through 
 the aid of grace, to manifeft this faith, by 
 refitting the efforts of natural corruption, 
 by afpiring to as near a refemblance as 
 poflible to the Divine ftandard of perfec- 
 tion, and who, though they may fome- 
 times fall into temptation, return cheerful- 
 ly to the fpiritual combat, with a fincere 
 contrition for their fins, and with more 
 fervent prayers for grace to help them in 
 the time of need. 
 
 In the mean time, let me conclude this 
 difcourfe with a fhort improvement of 
 
 w 7 hat 
 
Union with Chri/i. 19 
 
 what has been faid. Great and manifold SE ^ M - 
 are the comforts which the affurance of \^rxj 
 that union which fubfifts between the Sa- 
 viour and believers, muft impart to the 
 foul. Jefus will afTuredly communicate 
 the gifts and graces of his Spirit to his 
 faithful followers, making them thus par- 
 takers of the Divine nature. The work of 
 fan&i fixation is not left to feeble man to 
 perform; the Lord Jefus hath undertaken 
 it, and every difficulty, however great, all 
 obftacles, however numerous, evaniih be- 
 fore the power of him who is invincible. 
 For thus faith an apoflle, " I am confident 
 a of this, that he who hath begun this 
 c< good work in you, will perform it a- 
 " gainft the day of Jefus Chrift.' > Chrift- 
 ians, you have no reafon whatever to dif- 
 truft the power or the promife of your Sa- 
 viour. Marvellous events have already 
 taken place to pave the way to your com- 
 plete falvation. From the wonders of the 
 paft, learn to expect the wonders of the 
 future. Hath God become man? Hath 
 the God of glory appeared in the fhape 
 of a fervant? Hath he been crucified, 
 B 2 dead 
 
20 The Blejfednefs of an 
 
 SERM. c 5 ea( j an( j b ur j e( i ; n your nature? Be ye 
 v^v\^ then ftrengthened in faith, give glory unto 
 God. Imagine it not impoffible that the 
 Lord can make you who are but the fons 
 of men, the fons of God: That, from the 
 rank of fervants, he can raife you to that 
 of fons: And, from the grave exalt you 
 to glory, and clothe you who are mortal, 
 with immortality. Look then, believers, 
 to the Rock of Salvation, from which, hope 
 and confolation fpring, with all the confi- 
 dence, but at the fame time, with all the 
 humility of faith, and with grateful hearts 
 adore and blefs the Lord God of Ifrael, 
 who hath redeemed his people, by that 
 aftonifhing plan of love of which Jefus is 
 at once the foundation, the execution and 
 completion; and devoutly intreat that He 
 may be indeed " made unto you wifdom, 
 " and righteoufnefs, and fan&ification, and 
 " complete redemption." Let the impref- 
 fion of thefe momentous truths dwell upon 
 your minds: Let them not be ever effaced 
 by the gaudy vanities of a fleeting and 
 perifhing world. Whatfoever others may 
 do, be this the fupreme defire of your 
 
 hearts • 
 
Union with Gbrift. 
 
 21 
 
 hearts; be this the ardent and perpetual flu- SE R M - 
 dy of your lives, to ferve your Creator and \^ry^j 
 Redeemer. For if you again conform to 
 the impious and ungodly pra&ices of the 
 multitude, what will avail your profefiions 
 of forrow for fin; what will avail your 
 fongs of gratitude in praife of redeeming 
 love; what will fignify your exhibitions 
 of faith, and reliance on the Saviour's 
 atonement ; what will avail your vows of 
 reformation? Be affured they will avail 
 you nothing. Quit you then, like men 
 who look for the fecond coming of Jefus. 
 Be ye ftrong in the Lord, and in the 
 power of his might. Truft not the im- 
 pulfes of your own hearts; they will de- 
 ceive you, as they have already done. 
 Profit by your paft experience of human 
 frailty. Think of the temptations which 
 have already proved fuccefsful in drawing 
 you from the good paths of life. Watch 
 and pray, that ye enter not into fimilar 
 temptations. In lhort, " be ftedfaft and 
 H unmoveable, always abounding in the 
 " work of the Lord." Continue faithful 
 to the end, and you mall affuredly poffefs 
 B 3 the 
 
22 T'be Blejfednefs of an> &c. 
 
 SERM. the inheritance which is incorruptible, un- 
 y^v^sj defiled, that fadeth not away. And now, 
 to the care of God, who careth for your 
 fouls, in whofe fight their falvation is un- 
 fpeakably precious, I do commit you, 
 Chriftians, earneftly praying that his pre- 
 fence may continually go with you, and 
 that by his Spirit, he may feal you all 
 unto the day of redemption. 
 
[ *3 ] 
 
 SERMON II. 
 
 The Blessedness of an Union with 
 Christ. 
 
 Romans viii. i 
 
 There is therefore now no condemnation to 
 them who are in Chrijl Jefus, who walk 
 not after the fleflo^ but after the Spirit. 
 
 XN formerly difcourfing from thefe words 
 the following method was adopted: Firft, SERM. 
 To illiiftrate the character of thofe to v^vn^ 
 whom the apoftle in the text alludes, 
 v/hen he fays, they " are in Chrift Jefus, 
 " and walk not after the flefh but after 
 <c the Spirit." Second, To contemplate 
 the affertion which he makes refpe&ing 
 them, " There is therefore now no con- 
 " demnation to them:" And then con- 
 clude the whole with a few remarks in 
 B 4 the 
 
24 The Blejjfednefs of an 
 
 SERM. ^g wa y f improvement. The firft branch 
 K^ry>u of the fubje£t has been already treated at 
 confiderable length. In confidering the 
 firft part of the character of thofe who 
 are in Chrift Jefus, the fimilitude of the 
 vine and the branches was introduced; a 
 fimple, natural and beautiful figure, which 
 ftrongly exhibits the infeparable connexion 
 which fubfifts between the Saviour and 
 his faithful followers, and the dependence 
 which they muft necefTarily have on Him, 
 the illuftrious Head of the Church, for fpiri- 
 tual nourifhment and growth in grace. In 
 confidering the fecond feature in the cha- 
 racter, namely, that they u walk not after 
 " the flefh, but after the Spirit," a feature 
 which naturally arifes from the former, it. 
 was remarked, that the opinion of thefe 
 who exalt good works at the expence of 
 faith, and of thofe who prefume upon faith 
 when it is not accompanied by good works, 
 appear to be equally groundJefs : fince 
 faith is the only root from which accept- 
 able obedience can ever fpring; fince ge- 
 nuine faith can be manifefted by obedience 
 alone, and fince this obedience cannot pof- 
 fibly fecure Divine commendation without 
 
Union with Chrifl. 2$ 
 
 a juft and proper reliance on the perfect SERM. 
 righteoufnefs and complete expiation of v^v>^ 
 the Saviour, which have removed every 
 impediment to men's acceptance with 
 God. 
 
 After having thus fhewn the union of 
 Chriftian faith and obedience, it was next 
 remarked, that as the human heart, in 
 every cafe, ftill retained a remnant of cor- 
 ruption, no man could, in a {met fenfe, 
 be faid to walk after the Spirit. This af- 
 fertion was proved from the failings and 
 fins of the moft eminent faints which arc 
 recorded in the facred hiflory. Men who, 
 though they generally fupported with credit 
 their religious profeffion, and were undoubt- 
 edly the favourites of Heaven, manifefted 
 the moft melancholy evidences of human 
 frailty, by yielding fometimes to the dictates 
 of that law of corruption which flatly con- 
 tradicted the law r of God, which they 
 were bound to refpect, and which, in the 
 general tenor of their lives, they fteadily 
 and confcientioully obeyed. From this it 
 was inferred, that " walking after the Spi- 
 " rit," evidently implied that the believer 
 was animated with a holy ardour of foul 
 
 to 
 
16 The Blejfednefs of an 
 
 SERM. t0 avoid fin, and pra&ife godlinefs; that 
 v^yn^ this ardour influenced his general temper 
 and deportment, though he might ftil.l, 
 during the intricate and dangerous jour- 
 ney of life, exhibit the fymptoms of na- 
 tural imperfection, and prove, that as no- 
 thing under the fun was wholly pure, he 
 was conflrained to wait for the period 
 when the Saviour in whom he trufted, 
 mould prefent him without fpot or blem- 
 ifh to his heavenly Father. But that, in- 
 ftead of viewing his natural weaknefs and 
 propenfity to evil as apologies for his fpi- 
 ritual wanderings, he uniformly confider- 
 ed fin as inexcufable in any of God's rea- 
 fonable creatures, fmcerely bewailed his 
 own commiffion of it, and devoutly in- 
 treated the God of all grace to transform 
 him ftill more and more into his blefled 
 image, by purifying his foul even from 
 the flighteft corruption, and qualifying him 
 for the faithful and honourable difcharge 
 of every Chriftian duty. Without dwel- 
 ling any longer on the confideration of 
 the character which is delineated in the 
 text, let us now proceed to confider the 
 afTertion which the apoftle makes refpecl:- 
 
Union with Chrift. 27 
 
 ing all who poflefs this character, " there SERM. 
 " is therefore now no condemnation to \^^j 
 " them." 
 
 It is obfervable, that the apoftie does not 
 aflfert that there is no fin in them, nothing 
 in its own nature worthy of condemnation. 
 Had he thus exprefled himfelf, he would 
 have plainly contradicted the aflertions 
 which are to be found in the 7th chapter 
 of this epiftle. The account which he 
 gives of the nature of fin is uniformly the 
 fame, that it is exceeding finful, and work- 
 eth death. Indeed, Chriftians, fin muft 
 ever continue the unchangeable object of 
 God's abhorrence, and finally iflue in the 
 deftruction of all who deliberately perfe- 
 vere in rejecting the offers of grace. If 
 the apoftie had faid, " There is therefore 
 " no" fin, and, confequently, nothing 
 which deferves condemnation, in " thofe 
 " who are in Chrift Jefus, and walk not 
 Ci after the flefh, but after the Spirit," his 
 account of the matter, taken as a whole, 
 muft, with juftice, have appeared to be 
 ftrikingly inconfiftent. For, in this cafe, 
 his bitter complaint, of " O wretched man 
 
 " that 
 
23 The Blejfednefs of an 
 
 SERM. « that I am, who fhall deliver me from 
 \s>y>u " the body of this death?" would have 
 been altogether unnecefTary. No, Chrift- 
 ians, the infpired apoftle had the moft pro- 
 per views of the malignity of fin in what- 
 ever fubje£t it was found; and, when writ- 
 ing to his Roman converts, with the ftricT> 
 eft impartiality, with the moft decided re- 
 verence for the facred immutable laws of 
 truth, he informs them exprefsly, that he 
 knew, in himfelf, that is, in his flefh, dwelt 
 no good thing : For, adds he, " to will is 
 u prefent with me, but how to perform 
 <c that which is good I find not. For the 
 " good that I would I do not; but the 
 " evil which I would not, that I do. I 
 u find then a law, that when I would do 
 " good, evil is prefent with me. For, 
 " though I delight in the law of God, 
 " after the inward man," though I ear- 
 neftly, and with the utmoft pleafure, 
 ftrive to perform the law of God, and 
 bitterly lament the flighteft deviations from 
 it, " I fee another law in my members, 
 ic warring againft this law of my mind, 
 " and bringing me into captivity to the 
 " law of fin," that law which is, alas! 
 
 too 
 
Union with Ghrifl. 29 
 
 too agreeable to the temper and difpofi- SERM. 
 tion of my animal frame, that necefTary, v^v-v^ 
 but fubordinate part of my compounded 
 being. Thefe were the holy Paul's con- 
 feflions to the difciples at Rome, refpecl:- 
 ing his real character and fituatton : Thefe 
 laid a proper foundation for his heavy 
 complaint. And if fuch was the (late of 
 a man whofe underftanding was eminently 
 enlightened by the knowledge of the truth, 
 who was one of the favoured objects of 
 Divine infpiration, and whofe breaft was 
 warmed with the mod fervent zeal for the 
 honour of the Lord, with the moll decid- 
 ed attachment to his righteous law, is 
 there, Chriftians, any room left for boaft- 
 ing? Is there any apology for the indul- 
 gence of fpiritual pride ? And can any in- 
 dividual amongft us, behold with the eye 
 of fcom a fellow-fervant of Jefus, and 
 proudly pique himfelf on being more up- 
 right than he ? No : Boafting is for ever 
 excluded. The declarations of the apoftle 
 ftrike at the root of fpiritual pride, and 
 ihew Chriftians the ftate of their original 
 character, that they in themfelves, " are 
 u poor, and miferable, and blind, and na- 
 
 « ked, n 
 
30 The Blejfednefs of an 
 
 SERM. tt ked) » and that « it is of the Lord > s 
 
 k^txj <c mercies that they are not confumed, and 
 " becaufe his compaffions fail not." Since, 
 therefore, the power of fin within us is not 
 wholly deftroyed, while we are the inha- 
 bitants of earth, we are led, my friends, to 
 form a jufter eftimate of our obligations to 
 the infinite mercy of God, and of that 
 fignal deliverance which the Saviour hath 
 wrought, than we could have otherwife 
 done. For his humiliation, fin lives with- 
 in the Chriftian, though its former pow r er 
 is abridged, that he may know the un- 
 fpeakable benefits which arife from grace, 
 and be led to have continual recourfe to 
 its fovereign aid. And indeed, except, by 
 experience, he felt the power of fin to 
 over-rule him, he would never have known 
 that difgraceful bondage under which he 
 lay by nature, nor that incomparable grace 
 of Chrift, through which he hath obtain- 
 ed deliverance. Therefore, fo often as he 
 is troubled with the dictates of corruption, 
 he may well confider, that if the remnant 
 of the old man produce fuch ftrong and 
 reftlefs temptations, in what manner it 
 would tyrannize over him if it were living 
 
 in 
 
Union ivitb Chrift. 31 
 
 in the fulnefs of its ftrength and vigour. SE ^ M - 
 And this confideration may lead him to \^-^j 
 adore and blefs the Father of Mercies, who 
 hath blunted the darts of this inveterate 
 enemy to human repofe and felicity. 
 
 But to return to a ftri&er illuftration of 
 this afiertion in the text, <c there is there- 
 '* fore now no condemnation to the faith- 
 '.' ful fervants of Jems." The words 
 " therefore" and " now," evidently refer to 
 the laft verfe of the 7th chapter, where 
 the apoftle, after having uttered the com- 
 plaint which hath been already noticed, 
 proceeds to exprefs his thankfulnefs to God 
 through Jefus Chrift his Lord. Let us, 
 therefore, Chriftians, in the profecution of 
 the fubjecl:, arrange our reflections in the 
 following order: 
 
 Firft, Confider the condemnation to 
 which man, by nature, was expofed, and 
 which mall inevitably be pronounced a- 
 gainft all, who, being favoured with the 
 opportunity of knowing Chrift, allow the 
 opportunity to pafs unimproved, and leave 
 
 this 
 
32 7 he Blejftdnefs of an 
 
 SERM. {-fog world i n a ft a ' te f difunion from 
 \^s*y^j him. 
 
 Second, The means which the Almigh- 
 ty employed in his wifdcm to refcue men 
 from this condemnation. And, 
 
 Third, The ftrong and convincing proofs 
 which are exhibited of the fovereign effi- 
 cacy of thefe means. 
 
 That the Author of our exiftence is a 
 Being of unfullied, immutable purity, is a 
 truth which all muft readily allow. That 
 perfect righteoufnefs being an attribute in- 
 ieparable from his character, he can take 
 delight in thofe alone who refemble him 
 in this moral excellence, though Hill at an 
 infinite diftance, is another truth w T hich is 
 indifputable. For, in the very nature of 
 things, every being muft be attached to 
 thole who pofTefs fentiments congenial with 
 his own, and regard with averfion thofe 
 who maintain a character diametrically op- 
 pofite. That the God of unfpotted pu- 
 rity mould defire to have the reafonable 
 creatures whom he had formed, affimilat- 
 
 ed 
 
Union with Chrijl. $$ 
 
 eJ ia chara&er to his blefled image, is S£ R M - 
 evident, from a confideration of his Di- \^^kJ 
 vine benevolence, who being unchange- 
 ably happy himfelf, is willing to commu- 
 nicate happinefs to his offspring, and who 
 knows that righteoufnefs and happinefs are 
 fo interwoven with each other, that the 
 abolition of the former neceflarily produ- 
 ces the deftru&ion of the latter. That the 
 Almighty could have formed man inca- 
 pable of fin, every one will acknowledge 
 who views his power, as it really is, irre- 
 fiftible. That he formed him at firft per- 
 fectly innocent, totally unacquainted with 
 fin, the Scriptures, thofe infallible guides 
 to the knowledge of truth, pofitively de- 
 clare. But that, having given him a law 
 for the regulation of his conduct, God left 
 him entirely to the freedom of his own 
 will, either to obferve or tranfgrefs this law, 
 the oracles of infpiration alfo declare with 
 equal precifion. The event which follow- 
 ed the publication of the firft command, 
 or rather prohibition, which the Almigh- 
 ty had iffued to his fubjecT:, man, is uni- 
 verfally known. The prohibition was 
 flighted: and man rafhly dared to com- 
 C mit 
 
34 The Blejfednefs of an 
 
 SERM. m j t ^ trefpafs againft his Creator, a treft 
 v^v*^ pafs, which was to be accompanied by 
 confequences the moft fatal to his prefent 
 peace and future happinefs. Sin, the ob- 
 ject of God's invincible averfion, having 
 once fecured the poffeffion of the human 
 heart, fpeedily began to exercife the moft 
 defpotic power over her fubdued and help- 
 lefs captive. The numerous defcendants 
 of the firft man felt the preflure of her 
 iron yoke, and by their implicit fubmiffion 
 to her tyrannical dictates, fully manifefted 
 that man was not indeed the individual 
 creature who fprung from the hands of 
 the Almighty, and had paradife afligned 
 to him as his moft fuitable refidence. Such 
 being the fituation of Adam's pofterity, 
 with refpecT: to moral character, the Righ- 
 teous One, who is the declared foe of the 
 workers of iniquity, could not poflibly 
 look on this terreftrial world, and a fecond 
 time declare that all the creatures were 
 good. The child of reafon was now a 
 fad exception from the general rule. He 
 w r as clothed with evil: his heart was fet in 
 him to do evil, and only evil continually. 
 What was then the treatment which he 
 
 deferved 
 
Union with Chri/i. 35 
 
 deferved to meet from the hands of God? S£ R M - 
 Not furely the treatment of a child who v^v^ 
 never had forgotten, never abufed parental 
 kindnefs, but uniformly exhibited the du- 
 tiful fentiments of filial love and attach- 
 ment. It was the punifhment due to a 
 difobedient child, which man richly me- 
 rited: It was the punifhment adjudged to 
 the fubjecl: who had been convi&ed of 
 treafon againft his legal and rightful fove- 
 reign. From the mouth of the immutable 
 Jehovah the fentence had ifTued which 
 was to follow tranfgreffion, <c In the day 
 " thou eateft, thou fhalt die:" And again, 
 " The foul that finneth, it fhall die." 
 Who then mail prefurne to controvert the 
 will of God ? Who can ftay his hand from 
 the execution of his purpofe? None. What 
 then was the fituation of men ? Miferable 
 beyond conception. X!iere was no eye to 
 pity them : No hand could avert the righ- 
 teous judgment of the Almighty. Tem- 
 poral, fpiritual, eternal death, was their 
 certain, inevitable portion. The power, 
 the juftice, the purity, the veracity of the 
 Creator, were all in arms againft them. 
 Chriilians, reflect on the anguifh which 
 C 2 the 
 
2,6 J be Blejfednefs of an 
 
 SERM. tne f ou j enc l ures w hen it is forced to fifth 
 v>v^ en to the keen reproaches of confcience, 
 after the commiflion of fin, and think of 
 the woful Mate of the natural man. He 
 fleeth when none purfueth him: he endea- 
 vours even to fly from himfelf, but from 
 himfelf he cannot fly. The vicegerent of 
 Heaven ever maintains the refidence which 
 was originally appointed to her: and the 
 creature entrufted to her care, if he meets 
 not her approving fmile, muft expecl to 
 encounter her heart-rending frown. For 
 him, while he remains deftitute of the 
 knowledge which Chriftianity imparts, a 
 fir anger to the fpiritual joys which it con- 
 veys to the foul, for him there can be no 
 inward peace. Confcience decides againft 
 him: and God, who is greater than his 
 confcience muft condemn him. The hour 
 of. death arrives: The feafon of mercy 
 paffes: The tribunal of the Creator is in 
 view. Think, think of the fearful ftate of 
 that foul, which, loaded with fins unexpi- 
 ated, prefents itfelf before its God. For 
 no fin can it frame an excufe: It ftands 
 felf-condemned, and awaits the fentence 
 which is to feal its irrevocable fate, with 
 
 all 
 
Union with Cbrift. 37' 
 
 all the as;onv of defpair. Ye who are en- SERM. 
 
 . ... n. 
 
 dowed with reafon, ye who, in addition to v^/vn^ 
 
 this precious gift, enjoy the light of the 
 gofpel, be exhorted to flee from the wrath 
 which is to come: For dreadful, unfpeak- 
 able, inconceivable is that wrath. They 
 who are not able to ftand in the judgment, 
 {hall be for ever baniihed from the pre- 
 fence of God, and from the glory of his 
 power. Happinefs fhall therefore be in- 
 finitely beyond their reach: And every 
 thing which is evil, all circum fiances which 
 are moll diftreffing to immortal fpirits, 
 which cannot be diverted of the power of 
 reflection, mull by them be experienced. 
 The thought of what they once were; of 
 the precious opportunities that they have 
 irretrievably loft; of that cup of blifs which 
 *hey have ramly darned to the ground, 
 will fill their fouls with the exquilite an- 
 guifh of remorfe. And the confideration 
 of their deplorable ftate, while the ceafelefs 
 ages of eternity continue to roll, will ever 
 keep alive the unavailing figh of forrow, 
 the feelings of defpair, greater than mortal 
 man can conceive. Nor are thefe re- 
 marks, Chriftians, the offspring of conjee- 
 C 3 ture 
 
38 The BUJfednefs of an 
 
 SERM. ture . The Bible is in your hands: Read, 
 v^v^r then, and know the authority on which 
 they reft. The want of internal peace 
 during life; a fearful looking for of judg- 
 ment at the arrival of death; and the actual 
 execution of this judgment in the world of 
 fpirits, are, therefore, my friends, fo many 
 articles in that fentence of condemnation 
 which fhall be pafled on the ungodly, and 
 which the Scriptures declare every indi- 
 vidual of mankind muft have fufFered, had 
 not the omnipotent God, mercifully inter- 
 pofed to comfort, encourage, and redeem 
 his fmful creatures. 
 
 This leads us to confider, in the fecond 
 
 place, the means which God hath ufed to 
 
 refcue men from the condemnation which 
 
 a righteous law muft otherwife have pro- 
 
 ' nounced. 
 
 Though men, by following the example 
 of their firft anceftor, had highly difho- 
 noured God, and added to the weight of 
 original fin a heavy load of actual tranf- 
 grefiions, yet the cheering promife which 
 had paffed from the Almighty, in the ear- 
 lieft period of human apoftacy, could not 
 
 fail 
 
Union with Chrifi. & 
 
 fail of meeting a full accomplishment. Juft SERM. 
 and righteous as was the Moft High, his y^^xJ 
 heart yearned towards his degenerate chil- 
 dren, and, with the eye of compaflion, he 
 beheld them ready to fink under the awful 
 fan&ions of a violated law. Mercy plead* 
 ed for the pardon of the condemned cri- 
 minal : But the gentle voice of mercy 
 could not poffibly be heard, unlefs the 
 demands of juftice were, at the fame time, 
 duly regarded, and the honour and purity 
 of the moral government of God effedtual- 
 ly fecured and promoted. Since it was 
 therefore neceflary to preferve the conflu- 
 ence of the Divine character, and fince this 
 end could not poffibly be attained, unlefs 
 expiation, complete expiation, mould be 
 made for the fins of mankind, the God of 
 Love gracioufly provided a fubftitute for 
 them, who being without fin himfelf, 
 could fuffer in their room, and by his vo- 
 luntary fufferings fecure the bleflings of 
 falvation to that race whom he was ap- 
 pointed to reprefent. Accordingly, Chrift- 
 ians, Jefus, your Saviour, to whom the 
 promife granted to the firft man imme- 
 diately referred, to whom the ceremonies 
 C4 of 
 
40 The Blejfcdnejs of an 
 
 SERM. of the Mofaic law ultimately pointed, by 
 \^^j the moft ftriking and apt fimilitudes, and 
 whom a fucceffion of prophets mentioned 
 in a variety of predictions, defcended from 
 heaven, the habitation of glory, and con- 
 defcended to lead a life of obfcurity and 
 indigence upon earth, amidft his rebellious 
 fubje&s. 
 
 As it was one of the great and valuable 
 purpofes of his miffion to make an end of 
 fin, which had occafioned fo much difho- 
 nour to God, and wretchednefs to man- 
 kind, and to bring in everlafting righteouf- 
 n„efs, that beloved of the Lord, that un- 
 changeable friend of men, ftricily fub- 
 mitted, in the minufeft points, to the law 
 which had been publifhed by himfelf, thus 
 magnifying the law, and making it ho- 
 nourable, and fupplying the deficiency that 
 muft be found in the righteoumefs even 
 of his moll perfect followers. But as it 
 was abfolutely required that this reprefent- 
 ative of the human race mould alfo fufTer 
 the punifhment which muft have been ex- 
 ecuted upon them, if he had not interpof- 
 ed, the Redeemer not only obeyed the 
 law, but alfo cheerfully fubmitted to the 
 
 infliction 
 
Union with Chrift. 41 
 
 infliclion of its heavieft penalties. Several S ^RM. 
 feenes of his fufferings are beyond the ex- v^yv^ 
 tent of men's comprehenfion : They were 
 indeed inconceivably acute. And the cir- 
 cumftance need not furprile us, fmce we 
 are afTured, that, in addition to his bodily 
 pains, which were highly diftrefsful to hu- 
 manity, he alfo endured the agonies of 
 foul, which proceeded from the immenfe 
 prefTure of Divine wrath, inflamed againft 
 fin, in confequence of the dishonour which 
 it had thrown upon the purity of God's 
 law. Upon the crofs, then, this illuftrious 
 fufferer, though to human view, he ap- 
 peared the moft helplefs of mortals , was, 
 in reality, obtaining a victory unfpeakably 
 more glorious than any which had before 
 been recorded, or ever mall be recorded, 
 in the annals of time. He was overthrow- 
 ing death, and him who had the power 
 of death : He made, at this important cri- 
 fis, the pillars which fupport the throne of 
 the prince of darknefs, to make and trem- 
 ble from their loweft foundations. Now, 
 therefore, that Chrift died the Juft for the 
 unjuft, there is, there can be no condem- 
 nation to his fervants. In human trans- 
 actions, 
 
42 The BleJJednefs of an 
 
 SJlRM. a( f t ;ons, when a furety fatisfies the utmoft 
 v^^o^ demands of the creditor, in confequence 
 of the bankruptcy of the original debtor, 
 the creditor has no claims whatever, in 
 law, againft the debtor: He is completely 
 discharged from the obligations of his 
 bond, which is immediately cancelled. In 
 the fame manner, Jefus, the appointed 
 furety of man, hath, by the fuffering of 
 death, for ever cancelled the debt which 
 he had contracted to Divine juftice, and 
 therefore, in equity, the fentence of acquit- 
 tal is palTed upon all who believe in his 
 name, and obey his righteous commands. 
 For thus faith the Saviour, " He that hear- 
 " eth my word, and believeth on him 
 c \ who fent me, hath everlafting life, and 
 " mall not come into condemnation, but 
 " is paffed from death to life." Great and 
 precious then, are the bleffings and hopes 
 of thofe, who being in Chriit. Jefus, and 
 earneftly ftriving to walk after the Spirit, 
 in a perpetual warfare with the corrupt 
 dictates of the heart, are freed' from the 
 condemning fentence of the law. For, 
 now, though they are fubjecl:, often to the 
 reproofs of conference, in confequence of 
 
 their 
 
Union with Chrift. 43 
 
 their fplritual wanderings, her reproofs SERM. 
 produce only humility and forrow, but not v^-v^ 
 defpondence, far lefs defpair. They know 
 that the Supreme Being is rendered, through 
 the interpofition of Jefus, propitious to the 
 fupplications of his frail and feeble fer- 
 vants, and their hearts are comforted with 
 the aflurance, that whatfoever they (hall 
 afk the Father, in his name, which is ef- 
 fential to their happinefs, they fhall re- 
 ceive. Though their obedience to the law, 
 falls infinitely fhort of its purity and ex- 
 tent, they need not be alarmed, left their 
 incomplete obedience be preferred againft 
 them, as the juft ground of their condem- 
 nation, for Jefus is the Lord their Righ- 
 teoufnefs, and their faith in him (hall be 
 imputed to them for righteoufnefs. View- 
 ing their heavenly Father as the God of 
 Love, a reconciled God through Jefus 
 Chrift, they can leave the world with all 
 the exultation of hope, knowing that death, 
 from the fear of which they have been de- 
 livered, is to them the harbinger of peace, 
 the forerunner of enjoyment, the introduc- 
 er to the land of unfullied innocence, un- 
 allayed, unchangeable blifs. And when 
 
 they 
 
44 The Blejfcdnefs of an 
 
 SERM. they take their ftand before the dread tri- 
 x^rs^j bunal of Omnipotence, the fmiles of Him, 
 who is not merely their judge and decid- 
 er of their fate, but alfo their friend and 
 elder brother, fhall awaken in their fouls, 
 the afTurance of that eternal bleflednefs 
 which he hath purchafed. When He fhall 
 welcome them as his faithful difciples, and 
 pronounce their acquittal, and aflign them 
 the glorious recompence of reward, in the 
 view of angels and of men, before he paf- 
 fes the verdicT: of condemnation on thofe 
 of their fellow-creatures, who had fcorn- 
 fully fpurned the proffered falvation, what 
 peace, what joy, what gratitude, what de- 
 votion and praife fhall occupy the facul- 
 ties of the foul, and engrofs every feeling 
 of the heart. Rejoice then, ye whp are 
 in Chrift Jefus, allied to him by the power 
 of faith, and drive, with humble confi- 
 dence in his almighty aid, to acT: as be- 
 cometh his fervants: Rejoice, and be glad, 
 for the fabric of your hope has a Rock 
 for its foundation, a Rock unmoveable and 
 eternal as the throne of the Almighty. 
 
 Who 
 
Union with Chrift. 45* 
 
 Who then can e'er divide you more, SERM. 
 
 From Jesus and his love; 
 Or break the sacred chain that binds 
 The earth to heaven above? 
 
 Let troubles rise, and terrors frown, 
 And days of darkness fall ; 
 
 Thro' Him, all dangers you'll defy, 
 And more than conquer all. 
 
 In the third place, let us, Chriflians, 
 briefly review fome of the evidences which 
 prove the efficacy of the Saviour's atone- 
 ment. 
 
 That he died for our fins, to free us 
 from the condemning fentence which thefe 
 fins juftly merited, we have already re- 
 marked. But if death had retained him 
 within the boundaries of his dark domain, 
 notwithstanding the declaration, that on 
 the third day he mould be reftored to life, 
 our preaching, according to the apoftle, 
 would be vain, and your faith alfo vain. 
 But, in fulfilment of his own predi&ion, 
 " He was declared to be the Son of God 
 <c with power, by the refurre&ion from 
 <c the dead." God raifed him up, and 
 mewed him openly, unto witnefTes chofen 
 
 before 
 
 II. 
 
46 The Blejfednefs of an 
 
 SERM. before D f God, who faid none ether things 
 v^y^z than the Prophets and Mofes did fay fhould 
 come, " That Chrift ftiould fuffer, and that 
 " he mould be the firft who mould rife 
 ** from the dead." Had he not a&ually 
 rifen, the malicious infinuation of the Jew- 
 ifh rulers would have been well-founded, 
 and all might have confidered him, as 
 they wifhed him to be confidered, as a 
 deceiver of the people. Had he not rifen, 
 no evidence whatever could have been ex- 
 hibited fufficient to prove the efficacy of 
 his death. But, as he rofe, a pofitive 
 proof was given, that the God of Juftice 
 had accepted his facrifice, as a complete fa- 
 tisfaclion of all his demands, that human 
 fins were expiated, and mercy could be 
 extended to the faithful and the penitent, 
 while the glory of the other perfections of 
 Deity was promoted. Thus he was raifed 
 again for our j unification, and therefore 
 have we a lively hope, by the refurre&ion 
 of Jefus Chrift from the dead. But he did 
 not merely rife from the grave: He alfo 
 afcended unto heaven, leading captivity 
 captive, and receiving gifts for men, even 
 for the rebellions, that the Lord God might 
 
 dwell 
 
Union with Chrifl. 47 
 
 dwell amongft them, by the gifts and gra- 
 ces of his Holy Spirit, which the Saviour 
 promifed to confer on his difciples. Let 
 not then your heart be troubled, O believ- 
 er ! for thus faith Jefus, " In my Father's 
 " houfe are many manfions, if it were not 
 * c fo, I would have told you: I go to pre- 
 " pare a place for you. And if I go and 
 " prepare a place for you, I will come a- 
 4< gain, and receive you unto myfelf, that 
 " where I am, there ye may be alfo." 
 He hath taken his feat at the right hand 
 of power, where he ever liveth to make 
 interceffion for his people. '* If any man 
 u therefore fin, we have an advocate with 
 <c the Father, Jefus Chrift the Righteous, 
 " who being made an High-Prieft for ever, 
 " and being of an unchangeable priefthood, 
 " is able to fave them to the uttermoft, who 
 4C come unto God by him." All power 
 in heaven and in earth is now committed 
 into the hands of our adorable Saviour, to 
 whom the Father " has given a name that 
 " is above every name, that at the name 
 " of Jefus every knee mould bow, of 
 " things in heaven, and things on earth, 
 " and things under the earth, and that all 
 
 fliould 
 
48 The Blejfednefs of an 
 
 SERM. « fhould ccnfefs him to be Lord, to the 
 
 k^^j " glory of God the Father." 
 
 Chriftians, can you poffibly require, can 
 you ever receive, ftronger evidences of 
 your Saviour's complete atonement, and 
 of his power to refcue from condemnation, 
 than thefe; that he hath rifen to fhew that 
 his facrifice was accepted of God j that he 
 hath afcended to mark out the path which 
 leads to immortality; that he continually 
 pleads your caufe; and that being exalted 
 as a Prince and Saviour, all the attributes 
 of Deity are exerted to fecure your com- 
 plete falvation. What fhall we then fay 
 to thefe things? If God be for us, who 
 can be againft us, that is able to defeat the 
 gracious defigns of Him who is omnipo- 
 tent? <c Who fhall lay thing to the charge 
 " of God's eled? It is God that juftifieth" 
 believers, in confideration of the righte- 
 oufnefs and expiation of his Son, and if 
 He juftifies, " who is he that condemnetli" 
 the followers of Jefus, <c who died, yea, 
 <c rather, who is rifen again, who is even 
 u at the right hand of God, making iri- 
 " terceffion for them" all? Now, there- 
 fore, that all thefe great events have taken 
 
 place 
 
Union with Chrift. 49 
 
 place, there is, there can be u no condem- SE ^M. 
 i4 nation to them who are in Chrift Jefus, v^v^ 
 " who walk not after the flefli, but after 
 " the Spirit." 
 
 To conclude: The confideration of this 
 truly interefting fubjecl:, which, the more 
 it is reviewed, prefents the greater com- 
 fort and hope to the believing foul, may 
 lead Ghriftians to banifh every doubt 
 and every fear refpe&ing the certainty 
 of their falvation, if they continue " ear- 
 " neftly to contend for the faith which was 
 " once delivered unto the faints." Clad 
 therefore, in the armour of God, let them 
 refill the attacks of thofe who would, 
 were it poffible, fubvert this faith, and re- 
 move it from the earth, fubftituting in 
 its place, the delufions of the fancy, the 
 offspring of an underftanding, which, 
 however much it may be verfant in the 
 knowledge of the world, is completely 
 deftitute of the knowledge of our Cod 
 and Saviour Jefus Chrift, which is alone 
 effectual to the redemption of the foul. 
 Let them grow in grace, and in the know- 
 ledge of this bleffed Saviour and let thofe 
 D who 
 
$o The Blejjednefs of an, &c. 
 
 SERM. wno j iave hifherto cared for none of 
 \^yv^ thefe things, who live as if they knew not 
 they had a foul to be faved ; as they value 
 the worth of this foul, as they fhall an- 
 f wer to the great God at laft, let them ferious- 
 ly reflect, that if fo many great events, if fo 
 valuable a facrifice werejudgedneceffary by 
 God to refcue men from condemnation, 
 it is impoflible that they fhoukl efcape, if 
 they neglect this great falvation. On their 
 knees, let them fupplicate God to endow 
 them with the grace of faith, to unite 
 them to Jefus, to enable them to walk af- 
 ter the Spirit, fo that they may be freed 
 from the power, guilt and punifhment of 
 fin,, fo that they may experience prefent 
 peace and enjoy eternal bleffednefs. 
 
[ j* 3 
 
 SERMON III. 
 
 The Duty of Confessing Christ. 
 
 Matth. x. 32, 33, 
 
 Whofoever therefore Jlo all confefs me before 
 men, him will I confefs before my Father 
 which is in heaven. But whofoever Jlo all 
 deny me before men, him will I alfo deny 
 before my Father which is in heaven. 
 
 i^UCH, Chriftians, is the beneficial ten- nT ,„ X/r 
 I . SERM. 
 
 dency of the religion of Jefus, fo adapted ill. 
 is it to the promotion and fecurity of hu- v -^ v '^- 
 man happinefs, fo abundant in its difplays 
 of the grace and mercy of our heavenly 
 Father, and fo eafy and pleafant in all its 
 pofitive inftitutions* that to the contempla- 
 tive mind, it muft appear aftonifhing that 
 any mortal to whom this grace is freely 
 D 2 offered 
 
$2 The Duty of 
 
 SERM. offered, without money and without price, 
 v^vxJ fhould either contemptuoufly rejedt or care- 
 lefsly negleft this invaluable, this heaven- 
 ly gift. Aftonifhing, how T ever, though it 
 be, it is a certain truth, that thoufands 
 prefer the darknefs to the light, and hug 
 the ignominious chains which fin hath 
 thrown around them, inftead of embracing 
 the glorious liberty of the fons of God. 
 Our bleffed Saviour well kneytf that his 
 crofs would be a {tumbling block to fome, 
 and to others appear to be only foolifhnefs. 
 His difcourfes, in confequence of the know T - 
 ledge which he poffeffed, regarding the 
 different reception which his gofpel would 
 meet from various defcriptions of men, 
 were generally compofed of promifes to 
 animate, and of threatenings to deter, thus 
 exhibiting at once, to the view of man, 
 life as the recompence of his faith and 
 obedience, and death as the merited pu- 
 nifhment of his obftinate infidelity and 
 determined tranfgreffion. The verfes which 
 have been now read, exhibit a fpecimen 
 of this mixture of promife and menace; 
 a lively reprefentation of the happy con- 
 fequences that refult from our acceptance 
 
 of 
 
Confejjing Chrift. S3 
 
 111. 
 
 of Jefus, as he is offered to us in the gof- SERM 
 pel, as our Prophet to inftruft, as our 
 Prieft to fave us, as our King to command 
 us, and of the dreadful effects that will in- 
 evitably flow from our rejection of him 
 in any of thefe characters. " Whofo- 
 ever mail confefs me before men, him 
 will I confefs before my Father who is 
 in heaven. But whofoever fhall deny 
 me before men, him will I alfo deny 
 before my Father who is in heaven." 
 
 It is propofed, in the following difcourfe, 
 to confider the import of confeffing and 
 denying Chrift before men, and the con- 
 fequences which will certainly attend the 
 one and the other of thefe acls. 
 
 In confidering the import either of con- 
 feffing or denying Chrift, it may be pro- 
 per to make a twofold diftindtion : The 
 confeffion or denial of the Saviour, 
 
 Firft, In his doctrines. And, 
 
 Second, In his precepts. 
 
 D 3 Firft, 
 
54 The Duty of 
 
 SERM. fi^ fa^ j et us con f 1( } er t h e character 
 v^ry^ of thofe who confefs or deny Chrift in 
 the fublime and interefting do&rines which 
 he taught. 
 
 They who confefs the Saviour in his 
 doctrines, receive thefe as the oracles of 
 the all-wife God, and as fuch, confider 
 their authority to be indifputable. The 
 peculiar doctrines of Chriftianity cannot all 
 be confidered, even briefly, in a fingle dif- 
 courfe. At prefent, therefore, we fhall fe- 
 lect two of thefe doctrines for the fubject 
 of contemplation. The efficacy of our 
 Saviour's atonement, for the pardon of 
 fins, through faith in his name: And the 
 fanctifying influence of the Spirit of God 
 over the hearts and confciences of men. 
 
 That a Mediator was neceflary, in or- 
 der to reconcile man with his offended 
 Maker; that no perfon could aft in the 
 capacity of Mediator, unlefs he was a Di- 
 vine perfon, are truths which Jefus Chrift 
 hath pofitively declared to man. The hu- 
 man race were juftly regarded by God, 
 in the light of criminals: As fuch, they 
 merited punifhment, and could not poffi- 
 bly have efcaped it, if the Almighty him- 
 
 felf, 
 
Confepig Cbrift. 55 
 
 ielf, whom they had offended, had not SSjgft 
 been pleafed, out of his infinite mercy, to v^v^ 
 iaterpofe in their behalf. But if pardon 
 had been proclaimed to man without com- 
 plete expiation being made for his trani- 
 greffion, the mercy of Jehovah would 
 have been glorified at the expence of the 
 other perfections of wifdom, power, holi- 
 nefs,juftice and truth, which are no lefs 
 effential to the Divine character than mer- 
 cy. If this had taken place, the characler 
 of the all-perfea God (with profound re- 
 verence be it fpoken) muft have appeared 
 imperfed to his creatures. In what man- 
 ner then, could the Divine character be 
 exhibited to the univerfe, all-perfea as it 
 really is, while, at the fame time, the par- 
 don of man could be pronounced, and the 
 bleffings of falvation bellowed. Evident- 
 ly by the expiation of human guilt. And 
 who was qualified to make this expiation? 
 Not an angel, not even the higher! angel, 
 who miniftered in the prefence of God. 
 For it was impoflible for him to perform 
 more than his duty required, and the obli- 
 gations under which he lay to the great 
 Creator, not only for calling him forth in- 
 D 4 t0 
 
$6 The Duty of 
 
 SERM. to exiftence, but alfo for preferving him 
 k^<^j in that exiftence. If then, no individual 
 of the angels, who are fpirits of a nature 
 more pure and perfect than man, could 
 ftand as a ihield to defend the criminal 
 from merited chaftifement, how much lefs 
 was a mere man capable of executing this 
 arduous enterprize? If then, no creature 
 could fafely undertake the reftoration of 
 man; if no expiation, even though prof- 
 fered by a creature, could confidently, 
 with the perfection of Deity, be accepted, 
 it is obvious, that the Mediator whom the 
 helplefs fituation of mankind required, was 
 greater than a creature, was, in fhort, the 
 all-powerful Creator, affirming the nature 
 of the criminal, in order to be capable of 
 thofe fufFerings which he had deferved, 
 while he flill retained the unchangeable 
 and incommunicable perfections of Di- 
 vinity. The union which fubfifts be- 
 tween the Divine and human natures of 
 God the Son, who, in the character of 
 man, was qualified for the office of Medi- 
 ator of the new covenant of grace, is a 
 fubjec~t, which, with all the ftretch and ex- 
 ertion 
 
Confejftng Cbrift. 57 
 
 ertion of his reafon, in his prefent flate of SERM. 
 limited knowledge, man is totally unable v^v>^ 
 fully to comprehend. This myfleiy of 
 godlinefs, God manifeft in the fiefh, is the 
 object of our reverential adoration: Nay, 
 though it tranfcends the power of concep- 
 tion, it is required as an article of our 
 creed, becaufe the authority of the perfon 
 who publifhed it to the world is indifput- 
 able, and powerfully confirmed by the mi- 
 racles which he wrought; miracles, which 
 the Almighty never would have permitted 
 in confirmation of a falfehood. Behold 
 then, the Mediator, Chriftians, whom God 
 hath appointed. As man, he was render- 
 ed capable of fuffering ; as man, therefore, 
 he did fuffer. As man, he yielded obedi- 
 ence, in every refpecl:, in the minuteft ar- 
 ticle, to the law, which in the character of 
 God, he had publifhed. He was under 
 no neceffity of demeaning himfelf fo far: 
 It was his voluntary choice, to become o- 
 bedient in ail things to the law, and even 
 to that death which the law had denounc- 
 ed againft tranfgrefibrs. And the obedi- 
 ence which he yielded, and the expiation 
 which) by furrendering his life, and endur- 
 ing 
 
 V 
 
5 8 The" Duty of 
 
 ™' ing the wrath of the Father, he made for 
 ^ry guilt, received an infinite value from the 
 Divinity which he poffefled, in conjunction 
 with humanity; and, confequently, every 
 impediment to the fatisfa&ion of Divine 
 juftice, and the extenfion of Divine mercy 
 to rebellious man was completely removed. 
 The neceffity and efficacy of the Saviour's 
 atonement, are truths which cannot be de- 
 nied, except by thofe who are refolved, 
 either totally to reject the gofpel, or elfe 
 to pervert its meaning, fo as to fatisfy the 
 unjuftifiable pride of their own hearts. 
 They, therefore, who confefs Jefus in this 
 fundamental doctrine of his religion, are 
 thofe, who, renouncing all dependence on 
 their own righteoufnefs, truft to the per- 
 fect obedience of the Son of God, and 
 feeling the inefficacy of the moft fmcere 
 repentance to expiate their fins, humbly 
 confide in his meritorious death and pre- 
 valent interceffion, for the Divine favour 
 and acceptance. They are thofe indeed, 
 whofe fentiment and language are, " Not 
 " unto us, not unto us, but to thee, O 
 $ Lord Jefus, be all the glory." They, 
 on the- other hand, who deny the Saviour, 
 
 by 
 
Confejfing Chrijl. 
 
 59 
 
 by the rejection of this do&rine, are men, 
 who, having formed the moft abfurd views 
 of the dignity of human nature, are un- 
 willing to receive from the hands of an- 
 other, a falvation, which they proudly 
 imagine, they can, if they chufe, work 
 out for themfelves ; who regard the coming 
 of the Meffiah, and his refidence upon 
 earth, merely as events ordained by God, 
 that he might exhibit a blamelefs example 
 of piety, and refignation, and juftice,- and 
 benevolence, and charity, humility and felf- 
 denial ; who carefully afcribe to him the 
 merit of a good man, but induftrioufly 
 with-hold from him the character of God, 
 becaufe they arrogantly pretend, that no 
 truth, which is not level with their im- 
 perfect reafon, can be believed; or who, 
 regarding the atonement as really requi- 
 fite, propofe by their obedience, to render 
 themfelves, in fome meafure, acceptable to 
 God; thus (hewing, that they imagine the 
 illuftrious Captain of Salvation is not able 
 to fave them, unlefs they lend him their 
 affiftance. Thefe men, furely, do not re- 
 flect on a remark of Jefus to the difciples, 
 " When ye have done all thofe things 
 
 which 
 
 SERM. 
 III. 
 
 s. 
 
6© The Duty of 
 
 S f£ M# " w ^^ c ^ are commanded you, fay, we are 
 v^^vv; " unprofitable fervants:" And that exprefs 
 declaration of the apoftle Paul, " That 
 " by the deeds of the law, mall no flefh 
 " be juftified in his fight;" or they 
 never would give way to thofe delufive 
 and ill-founded nqtions of acceptance with 
 God. 
 
 The fandHfying influence of the Spirit, 
 upon the hearts and confciences of men, 
 was the fecond doctrine which we propof- 
 ed briefly to confider. 
 
 That the human heart is naturally de- 
 praved, averfe from godlinefs, and prone 
 to fin, is another truth, which muft ftrike 
 forcibly, the contemplative mind. That 
 no exertion on the part of man, unaccom- 
 panied with the aid of Divine grace, can 
 effect fuch an alteration of the principles 
 and affections, as to lead him to a cordial 
 acquiefcence in the plan of falvation through 
 Jefus Chrift, which the wifdom of Heaven 
 devifed, and to a warm and grateful ac- 
 ceptance of the offers which the Redeemer 
 makes, is declared in the moft explicit 
 terms in the gofpel. " No man," faid 
 
 Jefus, 
 
Confejfing Chrtft. 
 
 6l 
 
 Jefus, " can come to me, except the Fa- 
 " ther, which hath fent me, draw him." 
 That is, No man is able to change his own 
 heart and affections, except the Spirit, 
 granted in confequence of fincere and fer- 
 vent fupplication to God, root out from 
 him the corrupt principles that fin had in- 
 troduced, and in their room, fubftitute the 
 heavenly principles of faith, and love, and 
 obedience. cC No man," faith the apoftle, 
 in his firft epiftle to the Corinthians, ** can 
 " fay that Jefus is the Lord, but by the 
 Holy Ghofl ; and no man, fpeaking by 
 the Spirit of God, calleth Jefus accurf- 
 ed." The fame apoftle declares, " That 
 we are juftified in the name of the Lord 
 Jefus, and by the Spirit of our God; 
 whereby we are fealed unto the day of 
 redemption." And again, " We are fav- 
 ed by the wafhing of regeneration, and 
 renewing of the Holy Ghoft, which is 
 fhed on us abundantly through Jefus 
 " Chrift our Saviour." And to mention 
 only another paffage, " Except," faid our 
 Lord to Nicodemus, " except a man be 
 " born of water and of the Spirit," that 
 is, unlefs he hath experienced the trans- 
 forming 
 
 6ERM. 
 III. 
 
 cc 
 
 cc 
 
 cc 
 
 cc 
 
 V 
 
62 Tie Duty of 
 
 s ™" forming and fan&ifying influence of Di- 
 \~^r*sj vine grace, iC he cannot enter into the king- 
 " dom of God." Thefe paffages are cer- 
 tainly fufficient to prove the neceflity of 
 the Divine influence over the heart of 
 man, and the impoflibility of. his ever de- 
 firing falvatioh in the way which God 
 hath appointed; the impoflibility of his 
 ever attaining to the character of a difeiple 
 of Jefus, and of maintaining that character 
 after it is attained, unlefs he is endowed 
 with the grace of God to fan&ify and 
 ftrengthen him, and the wifdom which 
 defcendeth from above to direct him in 
 all his ways. 
 
 They, therefore, who confefs the Savi- 
 our before men, in this other peculiar doc- 
 trine which he fo carefully publifhed, will 
 acknowledge the weaknefb and finfulnefs 
 of their nature, that they were dead iri 
 trefpafies and fins, totally unable to ef- 
 fect their own reformation in heart and 
 manners, and with the apoflle, will de- 
 clare, " It is alone by the grace of God, 
 " they are what they are." Serifibte, that 
 " it is not in. man who walketh, to direct 
 " his own Heps," and that they cannot, 
 
 with 
 
Con/effing Cbrift. 63 
 
 III: 
 
 with fecurity, depend on their own ftrength, S ^RM 
 they will be earneft with God to bellow 
 upon them a ftill more plentiful effufion 
 of his Spirit, fo that they may abound in 
 good works, to the praife of the glory of 
 his grace. They, on the contrary, who 
 difclaim this doctrine, are fuch as imagine 
 that it is entirely in their own power^ 
 without calling in any foreign aid, to be- 
 come wifer and better; who, actuated by 
 the pride of human underftanding, are 
 refolved that they and they alone, mall 
 have the merit of their own reformation, 
 whofe arrogant hearts are alienated from 
 God, by the dominion of their own pa£- 
 fions, and revolt from the thought of 
 humbling themfelves in the dufl before 
 the all-pure God, and calling themfelves 
 entirely upon his mercy, through Jefus, 
 for fanctification and complete redemp- 
 tion. They, in Ihort, who may be truly 
 laid to confefs Jefus in the doctrines which 
 he taught, are men of a humble and low- 
 ly Spirit, who willingly come to learn at 
 his feet, the leflbns of fpiritual knowledge, 
 and fatisfied with what he hath been pleaf- 
 ed to reveal, firmly believe it, begging 
 
 God 
 
64 The Duty of 
 
 SERM. g 0( j t0 j^gip t heir unbelief, and to increafe 
 k&*y*sj an d ftrengthen their faith in the Saviour; 
 to enlighten the eyes of their understand- 
 ing, that they may duly comprehend the 
 truths which, in this vale of mortality, he 
 hath defigned mould be underftood, and 
 to enable them patiently to wait his ap- 
 pointed time, for the clearer manifeftation 
 of thofe articles of belief, which are now 
 enwrapped in the thick and impenetrable 
 veil of obfcurity. While they who deny 
 the Saviour, either avowedly declare their 
 total unbelief of his do&rines, or elfe im- 
 pioufly endeavour to reduce the gofpel to 
 \ the ftandard of human reafon, perverting 
 the meaning of its declarations, fo as to 
 render them agreeable to their lofty ideas 
 of themfelves, and thus detracting from 
 the glory and veracity of the Son of God, 
 by their ineffectual attempts to promote 
 their own glory. 
 
 In the fecond place, The confeflion or 
 denial of the Saviour may apply to his 
 precepts, as well as to his doctrines. 
 
 The precepts of Chriftianity, whether 
 they regard God, our fellow-creatures, or 
 
 ourfelves, 
 
ConfeJJing Chrift. 6$ 
 
 III. 
 
 ourfelves, are admirably calculated to pro- SERM. 
 mote and enfure our true happinefs. Thefe 
 precepts, pure and perfect a6 they are, 
 were eminently exemplified in the conduct 
 of their heavenly author. So that in ad- 
 dition to their intrinfic excellence, they 
 have received the brighter! luftre from the 
 example of Jefus. Whether we accompa- 
 ny him to the places of public refort, or 
 attend him to the retirements of folitude, 
 we invariably find him ftrict and regular 
 in the practice of Chriftian virtue. He 
 prays to his heavenly Father with the 
 mod heartfelt devotion. He embraces e- 
 very opportunity of engaging in the fu- 
 blime exercife of praife and thankfgiving. 
 He cheerfully attends the public inftitu- 
 tions of religion: In the fynagogue he de- 
 voutly reads to the furrounding multitude 
 the facred page. To the external rite of 
 baptifm he fubmits: To the will of his Fa- 
 ther he bows with the moil perfect and 
 unlimited fubmifiion, even in the midft of 
 the deepeft affliction, even in the profpect 
 of a painful death. In all his intercourfe 
 with man, the dictates of juftice, the feel- 
 ings of benevolence and -mercy, the exer- 
 E cife 
 
66 The Duty of 
 
 SEllM. c \f e f fyn.ipathy, and the warmed: afTec- 
 '^^s*kJ ^ion uniformly characlerife his conduct. 
 And the deepeft humility, the ftricteft 
 temperance, the firmeft fuperiority to the 
 allurements and temptations of the world, 
 complete the character of Him who was 
 excellence itfelf perfonified, who was in- 
 deed altogether lovely. The man, there- 
 fore, who is willing to acknowledge this 
 bleffed Mafler before men, will be atten- 
 tive to the improvement of all the means 
 of grace which his God hath beftowed. 
 Morning and evening his knee will bow 
 to the God who hath created, who con- 
 tinually preferves, who hath even redeem- 
 ed him, at the expence of the death of his 
 beloved Son, in gratitude for his unbound- 
 ed, his ineftimable mercies; in Amplica- 
 tion for the continuance of his goodnefs; 
 in intreaty for the remiffion of his fin; 
 in requeft for the aid and direction of his 
 Spirit. And though he will carefully ftudy 
 to avoid all oftentatious difplay of his re- 
 ligious principles, which favours of Phari- 
 faical pride and hypocrify, and is fevere- 
 ly condemned by Jefus, he will let no 
 favourable opportunity flip either of di- 
 recting 
 
ConfeJJing Chrift. 67 
 
 reding his own, or the thoughts of o- 
 thers, to the contemplation of the intereft- 
 ing truths of religion. If he is placed at 
 the head of a family, regardlefs of the 
 animadverfion of men, who may afcribe 
 his conduct to fanaticifm or hypocrify, and 
 mindful that it becomes him to fear God 
 rather than men, he will carefully, to the 
 belt of his ability, diffeminate religious 
 knowledge among his children and de- 
 pendents, warmly defirous that they, with 
 himfelf, may tread in the paths which 
 conduct to life. In his houfe the adoring 
 fong of gratitude will be heard: With li- 
 nked voices, he and his will celebrate the 
 praifes of redeeming love, and join in the 
 fervent fupplication which is addreffed to 
 the Almighty. 
 
 Thefe, my friends, are duties, pleafing 
 and fati&faclory to the foul, duties, which 
 however much they may be now neglect- 
 ed by profeffing Chriftians, are ftridUy re- 
 quired by the Divine law, and cannot be 
 deliberately overlooked, without incurring 
 the difpleafure of that God who is entitl- 
 ed to the regular and habitual homage 
 of his intelligent creatures. And in the. 
 courts of the fanctuary his delight will be, 
 E 2 " How 
 
 SERM. 
 III. 
 
63 The Duty of 
 
 SERM. « How amiable are thy tabernacles, O 
 v^v-v; " Lord. My foul longeth, yea, even faint- 
 u eth, for the courts of the Lord: My 
 " heart and my fleih. crieth out for the 
 c< riving God," will be the devout fenti- 
 ments of his heart. He will regularly at- 
 tend the ordinances of Chriftianity, no! 
 from the little defire of faving appearances, 
 and acquiring the character among men, of 
 being at leaft decent; not merely from the 
 wifh even of fetting a good example to 
 others of an inferior ftation, to whom he 
 confiders religion as being more neceffary 
 and ufeful than to himfelf, but from the 
 thorough conviction of their real import- 
 ance, from the decided belief that his du- 
 ty abfolutely enforces his punctual attend- 
 ance. And when the feafon arrives, ap- 
 pointed for the celebration of the more 
 folemn rites of Chriftianity; when the day 
 is come when the difciples of Jefus are 
 to be recognized as fuch, and feparated 
 from the mafs of worldly men; when the 
 confecrated table of the Lord is covered; 
 when the heart-affecting event of his death 
 is to be commemorated, that event, which 
 hath paved the way to immortal blifs for 
 
 all 
 
Confijfing Vhrijl. 69 
 
 III. 
 
 all his friends, mark, I befeech you, breth- SERM. 
 ren, his conduct He does not confult the 
 Gpiriions of the world with refpecl: to the 
 neceffity of this foiemn fervice; he hath 
 his witnefs within, teftifying to its ufeful- 
 nefs; he hath the facrcd page before him, 
 in which he reads, < c Do this, in remem- 
 " brance of me," of me your friend and 
 Saviour, Gf me who am labouring for your 
 intereft, of me to whom you are indifput- 
 ably bound, by all the endearing ties of 
 gratitude and love. See, then, that ye ac- 
 knowledge me in the prefence of your fel- 
 low men. Beware of infulting me by the 
 neglect of this fervicej as if you were a- 
 fhamed of my crofs. Come to me, and 
 you ihall afluredly find reft. Can he re- 
 fift, brethren, thefe urgent calls? No: Far 
 from refilling them, he cheerfully complies 
 with the kind invitation ; he bids the world 
 defiance; he obeys his God; he ftands 
 approved to his confcience; he taftes 
 the delights of religion. In fhort, the 
 man, who may with propriety be faid to 
 confefs Jefus, is he who, confcientioufly, 
 and in dependence on the affifting ftrength 
 of Divine grace, endeavours to difcharge 
 E 3 his 
 
7° The Duty of 
 
 SERM. h; s duty, in all refpeds, both to God and 
 \s»v~^ man, and to manifeft, in his conduct, the 
 virtues which fhone with fo bright a luftre 
 in the example which his Lord exhibited. 
 It muft, indeed, be confeffed, that even 
 the faireft human charaders are not totally 
 unfullied. Failings, and blemifhes, and 
 infirmities, and even crimes, are recorded 
 of the moft eminent faints. But the ge- 
 neral tenor of their con duel: was fuch as 
 became the fervants of God. Their of- 
 fences were not to them the caufe of glo- 
 ry, but of the deepeft forrow, of the fin- 
 cereft contrition, of the profoundeft humi- 
 lity. It w T as their conftant prayer, Lord, 
 lead us not into temptation, but deliver us 
 from evil. Guard and defend us in the 
 hour of danger, for thou alone art our 
 truft, thou haft promifed never to leave 
 or forfake thy weak and erring children. 
 But, behold, Chriftians, the reverfe of this 
 lovely pidure. Mark the infatuated men 
 who deny the Lord of glory. Thefe are 
 the men who trample under foot the blood 
 of the covenant, who, like Gallio, care 
 for none of thefe things; who prefcribe 
 rules for their condud very different in- 
 deed 
 
Conf effing Chri/i. $1 
 
 deed, from the exalted precepts of Jefus; SE ™' 
 who generally pronounce the name of God v^v^/ 
 only to blafpheme him ; who make the fe- 
 rious and eternal truths of the gofpel the 
 object of a filly jeft, or daring impiety; 
 who are afhamed of being feen in the 
 fanctuary, left they be marked by the 
 world as fanatics; who grofsly neglect the 
 means of grace; who are ftupidly infen- 
 fible to their beft intereft; who labour to 
 undermine the faith, or corrupt the inte- 
 grity of the peaceable and peace-loving 
 difciples of Jefus; who are, in fhort, flaves, 
 abject flaves, to the manners and maxims 
 of the world, and fervile imitators of the 
 multitude who do evil. 
 
 Having thus attempted the explanation 
 of the import of confefimg or deny- 
 ing Chrift, by the enumeration of feveral 
 particulars, both in the faith and practice 
 of thofe who confefs and deny him, let 
 me conclude the difcourfe, w r ith the brief 
 confederation of the different confequences 
 which will inevitably refult from the 
 views and conduct of thefe oppofite cha- 
 racters. And here, without confidering 
 E 4 the 
 
72 The Duty of 
 
 SERM. the effects which their different mode of 
 <^v-L> conduct: naturally produce in this life, 
 and at the hour of diffolution, effects which 
 both of them inwardly feel, and which 
 are often vifibly difplayed in the manner 
 in which the religious and believing, and 
 the infidels and the irreligious refign this 
 world, let us merely attend to the confe- 
 quences which will enfue from their con- 
 duct, at the great day of general judg- 
 ment. " Whofoever therefore (hall con- 
 '* fefs me before men, him will I confefs 
 <c before my Father which is in heaven, 
 " But whofoever {hall deny me before 
 " men, him will I alfo deny before my 
 " Father which is in heaven."-*— Thefe 
 words call up to our view the throne of 
 impartial juftice and almighty power, 
 which the Son of Man will occupy. The 
 trumpet of the archangel founds. A fo- 
 lemn voice is heard, declaring the termi- 
 nation of time, and the commencement 
 of eternity. The Judge of men approach^ 
 es, encircled with thoufands and ten thou- 
 fands of the angelic hoft. The fons of 
 men are feparated into two divifions. 
 Thofe, who have come forth from the fi- 
 
 lent 
 
Confeffing Cbrift. 73 
 
 lent abodes of the grave, unto the refur- SERM. 
 re&ion of life, take their ftation on the k*s~v*kJ 
 right: They who have come forth to the 
 refurrection of condemnation, are ordered 
 to range themfelves on the left. The 
 books are opened. The trial, which will 
 decide the doom of every mortal, com- 
 mences. Joy and hope beam on the coun- 
 tenances of the firft divifion : The anguifh 
 of defpair, the heart-rending tortures of 
 unavailing forrow, paint, in difmal colours, 
 the mifery of the laft. In that awful hour 
 of fufpence, c< Come," will the Saviour 
 fay 5 to his beloved friends on his right 
 hand, " Come, ye bleffed of my Father, 
 " inherit the kingdom prepared for you 
 * from the foundation of the world." Ye 
 confefTed me before men: Ye were not 
 afhamed of avowing your belief in all my 
 doctrines, of exhibiting an obedience to 
 all my precepts: You ftedfaftly maintained 
 the glory of my crofs; you chearfully 
 honoured all my laws. Your happinefs 
 fhall now be my care, your eternal reft 
 fliall be fecured beyond the poflibility of 
 interruption. For here, in the prefence 
 of my heavenly Father; here, in the view 
 
 of 
 
74 The Duty of 
 
 3 111* 1 * of thefe Ilofts cf attenc5 'ng angels; here, 
 onrv^ before ycur fellow faints; here, before 
 thofe trembling finners, I acknowledge you 
 as mine: Mine you were through life, 
 mine you fhall be for ever. Who can de- 
 fcribe the feelings which will poffefs the 
 hearts of the redeemed, when they hear 
 this pathetic addrefs, when they meet this 
 honourable reception? Turning to the fear- 
 ful criminals and apoftates on the left, in 
 a voice of terror he will then pronounce 
 their fearful doom: " Depart, ye curfed, 
 " into everlafting fire, prepared for the 
 iC devil and his angels." Ye denied me 
 while on earth: Ye treated all my graci- 
 ous offers with fcorn and derifion; ne- 
 glected, or perverted the means of grace ; 
 and abufed my long-fuffering forbearance. 
 Ye never fought me, though often have I 
 fought you: Ye knew me not; therefore I 
 renounce you for ever, and declare you the 
 enemies of my glory. " And thefe fhall 
 4t go away into everlafting punifhment, but 
 " the righteous into life eternal." Think, 
 think, I conjure you, by the worth of your 
 immortal fouls, think of thefe truths. 
 They are not dreams of fancy : They are 
 
 great 
 
ConfeJJ\ig Chrift. y- 
 
 great realities. Life and death are held up SERM. 
 to your view : The promife is given, but v^vn* 
 the threatening is alfo pronounced. Re- 
 flect on the conduct which thefe prefcribe: 
 The conducl: of the followers of Jefus. 
 And may one and all of us ftrive to enter 
 in at the ftrait gate, which leadeth to life, 
 fince the confequences of denying Jefus in 
 the prefence of men, while our day conti- 
 nues, are fo unfpeakably dreadful, and the 
 effects of confeffing him fo inexpreffibly 
 happy. 
 
[ 76 3 
 
 SERMON IV. 
 
 On Watchfulness, and the Use 
 of Time. 
 
 Ephes. v f 15, i6> 
 
 See then that ye walk circumfpecJly y not as 
 fools^ but as wife) redeeming the time^ be- 
 caufe the days are evil. 
 
 SERM. -W EVER was there a man more zealous 
 IV ' in the caufe of religion and truth, than 
 the great apoftle of the Gentiles. Not- 
 withftanding the numerous obftacles which 
 oppofed his progrefs, the inveterate ene- 
 mies with whom he had to contend, and 
 the dreadful dangers to which an attach- 
 ment to Jefus expofed him, his magnani- 
 mous foul bore down all oppofition, and 
 
 like 
 
On Watchfulnefs^ &c. 77 
 
 like a rock, which, though lafhed by the SERM. 
 billows of the ocean, ftands firmly on its v^v-v^ 
 bafe, he maintained his integrity amidft 
 all the fcorn and contempt of the profli- 
 gate age in which he lived. His mind 
 being deeply imprefled with a fenfe of the 
 important office affigned him by divine 
 providence, he laboured with the utmoft 
 affiduity, to perform it in fuch a manner 
 as would prove moft conducive to the 
 glory of God, and the happinefs of thofe 
 amongft whom he ministered. Intimate- 
 ly accquainted was this man of God 
 with the human heart: Every page of 
 his epiftles difcovers the extenfive know- 
 ledge which he poflefled of the great 
 fprings of human action: And we uniform- 
 ly find him employing his experience 
 of the world for the great and laudable 
 purpofe of improving the minds, purifi- 
 ing the affe&ions, and reforming the lives 
 of profeffing Chriftians. In language, at 
 once perfuafive and energetic, calculated 
 both to win the affection, and powerfully 
 to command the attention of all to whom 
 he writes, this worthy man ever pleads the 
 caufe of reformation. And, far from feek- 
 
 ing 
 
78 On Watcbfulnefiy 
 
 Si jv M ' * n & *° P* ea ^ e men > hy humouring their 
 v^^v*^ unreafonable caprice, far from confulting 
 their corrupt tafte, or accommodating the 
 fublime doctrines and precepts of Chrift- 
 ianity to their temporal eafe and pleafure,. 
 with the moft confcientious fidelity, he re- 
 prefents the truth as it really ftood, ever 
 keeping in view that Matter whom he 
 ferved, and to whom he was bound to 
 render an account of his ftewardfhip. It 
 is impofhble to contemplate this venerable 
 chara&er, without feeling the ftrongeft ad- 
 miration, without paying it the deferved 
 tribute of applaufe, and without being ac- 
 tuated by a vehement defire of refembling 
 it in its manly fortitude, and uncommon 
 elevation of fentiment. Chriftians, your 
 attention is now requefted to a moft im- 
 portant exhortation of this apoftle ; an ex- 
 hortation which ought ever to maintain an 
 influence over your minds, as a compliance 
 with it will infallibly lead you into the 
 paths of righteoufnefs, and fecure you from 
 that felf-abafement which is the invariable 
 attendant of deviating from thefe blefTed 
 paths, of acting inconfiftently with the 
 great ends of your exiftence, and your 
 
 profeffions 
 
add the life of Time. 79 
 
 IV. 
 
 profeffioas of unmake n attachment to the S£& M * 
 casafe of Chrift. The exhortation is plain 
 and iimple : But, at the fame time, it fpeaks 
 a language which muft reach the heart of 
 every man, who is in truth what he pro- 
 fefles to be, a friend and difciple of Jefus 
 Chrift. " See then," faith the apoftle to 
 the Ephefians, " that ye walk circumfpe£t- 
 <c ly, not as fools, but as wife, redeeming 
 ** the time, becaufe the days are evil." 
 
 The apoftle, in the beginning of the 
 chapter, had been earneftly perfuading the 
 Ephefians to Cc be followers of God, as 
 " dear children," from a confideration of 
 his love to them, in fending Chrift to be a 
 propitiation for their fins. He had been 
 ftrictly guarding them againft fome parti- 
 cular offences, which he declared to be fo 
 enormous, that if any perfon continued in 
 them, in defpite of the Divine authority, 
 or exhibited not marks of penitential for- 
 row for having committed them, he could 
 not poffibly have any inheritance in the 
 kingdom of Chrift and of God. And he 
 pofitively affirms, that however men may 
 ftudy to deceive the thoughtlefs and inex- 
 perienced, by treating thofe offences as ve- 
 nial, 
 
v-^v^^/ 
 
 80 On Watchfulnefsy 
 
 SERM. n ; a ] 5 ^gy were confidered by the Deity as 
 fo heinous, that on their account, his wrath 
 was revealed againft the children of dis- 
 obedience. " Be not ye therefore partak- 
 " ers with them," faith Paul : " For ye 
 " were fometimes darknefs, but now are 
 " ye light in the Lord, walk as children of 
 " light." And inftead of having any fel- 
 lowfhip with the unfruitful works of dark- 
 nefs, the Ephefians are here directed to 
 reprove them, both by exprefling their en- 
 tire difapprobation and abhorrence of fuch 
 actions, whenever a fit opportunity offer- 
 ed, and flill more, by their virtuous and 
 laudable conduct, difplaying thofe Chrift- 
 ian graces and perfections which were dia- 
 metrically oppofite to the depraved prin- 
 ciples and habits of thofe whom they were 
 enjoined thus to reprove. After this form- 
 al preparation, he gives them this friend- 
 ly and falutary admonition, <c See then that 
 cC ye walk circumfpectly, not as fools, but 
 " as wife, redeeming the time, becaufe the 
 days are evil." 
 
 In farther difcourfing from thefe words, 
 
 it 
 
 (C 
 
and the Ufe of Time. 8 1 
 
 it is propofed, in an humble dependence SERM. 
 on Divine aid, to confider, v-^w^ 
 
 Firft, The nature, and different parts of 
 the apoftle's admonition. And, 
 
 Second, The reafon for which he gives 
 it, " becaufe the days are evil." 
 
 Firft, The Chriftian is advifed to walk 
 circumfpe£Uy ; not as one who is under 
 the influence of folly, but whofe condudt 
 is regulated by the di&ates of that wifdom 
 which is from above. The meaning of 
 which is this, that he mould not rafhly 
 engage in a&ions before he has carefully 
 confidered the confequences which may at- 
 tend them, and diligently enquired whe- 
 ther they are confiftent with his duty, and 
 authorifed by that God, to whom he is 
 bound to pay an uniform and complete 
 fubmiflion. When we confult the hiftory 
 of man, Chriftians, when we review the 
 paft events of our lives, we difcover the 
 fatal effe&s of rafhnefs and precipitation. 
 Often have we engaged in purfuits which 
 have been attended with effects of which 
 F we 
 
82 On Watchfulnefs, 
 
 IV ' we never dreamed ; which have been pro- 
 \~s^r^j ductive of fo much forrow and anxiety, 
 and difappointment, that if there had been 
 the fmalleft probability in our view that 
 thefe effects would follow, we would have 
 been effectually prevented from the execu- 
 tion of our purpofe. The truth is, that 
 men are too apt to view the fair fide of 
 the picture, and to flatter themfelves into 
 a fond belief of their own wifdom and dis- 
 cernment. Trailing too much to their 
 own ftrength, they frequently allow tempt- 
 ation to gain fo ftrong an influence over 
 their minds, as to hurry them into actions 
 totally inconfiftent with their duty, and 
 highly deftructive of mental repofe. To 
 give one inftance, out of many which might 
 be mentioned, Did not the cowardly denial 
 of the apoftle Peter, proceed, in a great 
 meafure, from want of due circumfpection ? 
 This difciple had always fignalized himfelf 
 as a bold determined man, as ready, in all 
 fituations, to defend his Lord and Mafter, 
 who had even aflured Jefus, in the ftrong- 
 eft terms, that he would rather die with 
 him, than deny him. But, alas! when 
 his attachment was put to the proof, he 
 
 was 
 
and the life of Time. §3 
 
 was found, indeed, very deficient. Led SERM. 
 by a fpirit of idle curiofity, to fee what v-^-vxj 
 might happen in confequence of the ap- 
 prehenfion of his Mailer, and forgetful of 
 the neceffity of ufing his utmoft caution 
 and vigilance in the . prefent emergency, 
 and of the propriety of curbing his natur- 
 ally inquifitive temper, he heedlefsly fell 
 into that temptation, which afterwards, on 
 reflection, filled his ey^s with tears, and 
 his heart with anguifh. Though our Lord 
 had declared that he could not, with pro- 
 priety follow him at that time, yet, not- 
 withftanding this ufeful hint, he was re- 
 folved to fatisfy himfelf, and, with this 
 view, thoughtlefsly fat down among the 
 fervants of the high prieft, who entertain- 
 ed the nioft violent prejudices againft Je- 
 fus and his followers. He did not long 
 efcape their notice, but was pointed out as 
 an affociate of Jefus of Nazareth. In that 
 trying moment, all his courage forfook 
 him, and, afraid of the confequences that 
 might attend an acknowledgment of his 
 Mailer in that fituation, in the moil ftiame- 
 ful and daflardly manner, he affirmed, and 
 even flrengthened the affirmation with an 
 F 2 oath, 
 
84 On Watchfulnef^ 
 
 SERM. oath, that he knew not the man. Thus, 
 v^y-v^ from want of that watchful circumfpe&ion, 
 which ought ever to diftinguifh the child- 
 ren of light, this apoftle was betrayed into 
 a crime, from which he had formerly re- 
 volted with horror. But, if Peter had 
 duly weighed every circumftance in the 
 cafe before us, if he had reflected on the 
 dangerous tendency of intermingling, at 
 this time, with the profefled enemies of 
 Chrifl:, he would never have expofed him- 
 felf to that ftrong temptation that aflailed 
 him; a temptation, which all his boafted 
 courage and intrepidity were unable to re- 
 fift. Chriftians, the hiftory of Peter is re- 
 corded as a leflbn to us, not for a fmgle 
 moment, not even in the moll trivial in- 
 ftance, to lay afide our vigilance and cau- 
 tion. The fituation in which we ftand, is 
 far from being fecure: It is, on the con- 
 trary, encompaffed with innumerable fnares, 
 which will require our utmoft circumfpec- 
 tion to avoid. The road to heaven lies 
 through an enemy's country: Every ftep 
 of it is befet with danger; at every wind" 
 ing a foe is placed to difpute our paflage. 
 But what is worfe than all this, there is an 
 
 enemy 
 
a?id the Ufe of Time. 85 
 
 IV. 
 
 enemy within, whofe attack we have the SERM 
 greateft reafon to dread, as it is often the 
 moft unfufpe&ed. We have not merely 
 to druggie againft the oppofition which a- 
 rifes from the vicious practices, and cor- 
 rupt maxims of the world ; we have alfo 
 to fubdue the rebellious propenfities of our 
 own hearts; we have to reftrain our un- 
 ruly paffions, which are, every moment, 
 warmly pleading for indulgence. Is there 
 not, then, the moft indifpenfible neceffity 
 for keeping thefe hearts with all diligence, 
 as from them are the iffues of life? Will 
 it not be very unpardonable in us to allow 
 ourfelves to be taken by furprife, and led 
 to difhonour our God, and bring reproach 
 on our religion, by our thoughtlefs and 
 unguarded conduct. In an age in which 
 profligacy abounds, in which evil is pro- 
 nounced to be good, and bitter ftyled fweet, 
 there is an additional obligation laid on 
 the followers of Chrift, to look well to 
 their ways, and deeply to ponder all their 
 goings. And the more difficult and ha- 
 zardous it is for a man to maintain his in- 
 tegrity, fo much the more honour will ac- 
 crue to him, on having fuccefsfully dif- 
 F 3 charged 
 
86 On Watchfulnefsy 
 
 SERM. charged his truft, and efcaped the infec- 
 \^xj ti ori which furrounded him. Let us then 
 walk circumfpe&ly, Chriftians, as by fo 
 doing, we will moft effectually fecure our- 
 felves againft the firft approaches of tempt- 
 ation, and avoid every occafion of encou- 
 raging the unrighteous to profecute their 
 evil courfes. If ever we have been be- 
 trayed into error, let it be our earneft pray- 
 er to God to reftore our fouls, and lead us 
 again in the paths of righteoufhefs. " And 
 " as it is not in man who walketh to di- 
 " reel: his own fteps ; as he who leaneth 
 " to his understanding is a fool," it be- 
 comes every fervant of God, to avail him- 
 felf of the ineftimable privilege he enjoys, 
 in having the word of God always ready 
 at hand for his perufal. Bleffed be God» 
 the Chriftian is not obliged to have re- 
 courfe in every doubt and perplexity, to 
 an imperfect ftandard of moral rectitude: 
 He is not left entirely to the guidance of 
 his reafon, which, even in its moft perfect 
 ftate, is often clouded by paffion, and warp- 
 ed by prejudice: He has free accefs unto 
 the law of God, pure as it firft came from 
 the hands of Him who is the Father of 
 
 Lights, 
 
 y 
 
and the Ufe of Time. 87 
 
 Lights, the Fountain of Purity; that God, .SER&t, 
 who will judge every man, according to v^^v^ 
 the meafure of his obedience to this un- 
 erring rule of righteoufnefs. 
 
 The Chriftian will not, therefore, act 
 the part of the foolifh, who walk at all ad- 
 ventures, and who have no underftanding 
 of their duty, or the dignity and excellence 
 of their fouls, who are regulated chiefly 
 by the feelings of the moment, and who 
 may be compared to a fhip which has loft 
 her pilot and helm, and is driven at the 
 mercy of winds and waves* incapable of* 
 reaching any port: Under the guidance 
 and direction of the heavenly monitor, he 
 will proceed on his way rejoicing, without 
 deviating either to the right or the left. 
 His conduct will be influenced by the dic- 
 tates of that wifdom which is profitable to 
 direct, " which is pure and peaceable, 
 " gentle, and eafy to be intreated, full of 
 cC good fruits, without partiality, and with- 
 " out hypocrify." By a careful examina- 
 tion of his own heart, by an impartial re- 
 view of his actions, by frequent medita- 
 tion on the fublime truths of religion, and 
 the obligations under which he lies to 
 F 4 confecrate 
 
88 Oft Watcbfulnefs, 
 
 SERM. confecrate his life to God, and by his 
 v^y%*/ embracing every proper opportunity of en- 
 joying intercourfe with his heavenly Fa- 
 ther, he will gradually ftrengthen himfelf 
 againft the aflaults of temptation, and 
 will be enabled with ftill greater eafe to 
 " walk circumfpe&ly, not as fools, but as 
 " wife." 
 
 The fecond part of the apoftle's admoni- 
 tion refpe&s " redeeming the time." This 
 is a fubjecT: on which the Chriftian ought to 
 bellow freqent and ferious attention: For 
 it is of the utmoft confequence, and the ne- 
 glect of it will be inevitably accompanied 
 with the deepeft forrows and regret. To 
 reflect on the importance of time in re- 
 gard to the feveral duties required of us, 
 while God indulges us with the enjoyment 
 of this precious talent; to confider the 
 ftiortnefs and uncertainty of it ; to recolle£t 
 the repeated abufes we have hitherto made 
 of it, and the neceffity of greater induftry 
 and exertion, in order, if poffible, to compen- 
 fate for what has been fo carelefsly loft or 
 wafted: To do all this is certainly a duty 
 highly proper at all times, but more pecu- 
 liarly 
 
and the Ufe of Time. 89 
 
 liarly feafonable at the commencement of s ^ yL 
 another year of our fliort and tranfitory k^y-xj 
 exiftence. Let us then, Chriftians, feriouf- 
 ly confider the inefti triable value of time. 
 It is indeed a jewel of great price: It is 
 the appointed mean for fitting us for eter- 
 nity. The Almighty has not fent us in- 
 to the world to be mere fpe£tators of what 
 is tranfa&ed there: Man has been endow- 
 ed with active powers, which are fo many 
 powerful incentives to exertion; and he 
 will trefpafs againft his nature, if he 
 refigns himfelf to the dominion of floth. 
 If he therfore reflects with any degree of 
 care on the fubject, he will feel the ne- 
 ceffity of employing every moment, pre- 
 cious as it is, in the acquifition of ufe- 
 ful knowledge, in promoting the happi- 
 nefs of his fellow-creatures, or fecuring 
 the welfare of his immortal foul. The 
 duty which is appointed him while he is 
 an inhabitant of earth, is indeed fo exten- 
 five, that he cannot, without committing 
 a material injury againft himfelf, trifle 
 with a fingle inftant: For to every mo- 
 ment of time is affixed its particular 
 duty. If then to-day is wafted either in 
 
 liftlefs 
 
go On Watchfulnefs, 
 
 S ^v M " ^^ e ^" s ina£tivity, or frivolous amufement, 
 k^^^j to-morrow is burdened with additional 
 duties, which muft at all events be per- 
 formed. In what a perplexed fituation 
 muft the affairs of that man be, who, un- 
 confciouSj or unmindful of the value of 
 time, allows it thus to pafs filently along, 
 without making proportionable improve^ 
 ments in knowledge and virtue? He may, 
 and he does often, flatter himfelf with the 
 thought of making ample compenfation 
 for the time fo vainly and inconsiderately 
 fpent, by future diligence and attention, 
 as if, vain mortal ! he were aflured of the 
 continuance of that treafure of which he 
 makes fo prodigal an ufe. It is truly afton- 
 ifhing that a thing fo ineftimable as time, 
 which worlds cannot purchafe, the rapidity 
 of which cannot poffibly be interrupted, 
 or prevented; that a gift, on the proper 
 improvement of which no lefs than an e- 
 ternity of blifs depends, fhould be regard- 
 ed with fo much indifference by many in 
 the world. It is an undoubted fad:, that 
 genius and invention are often tor- 
 tured to the utmoft, to yield amufements 
 which may whip the lingering mo- 
 ments 
 
and the Ufe of Time. 9 l 
 
 SERM. 
 
 IV. 
 
 merits into fpeed, and relieve the unthink 
 ing, giddy mortal, from the irkfome- v-rv^^ 
 nefs of the tedious hours. If there is 
 folly on earth, this may juftly be ftyled 
 the perfection of folly. Alas! thought- 
 lefs men, you wantonly lavifh thofe hours 
 which will ne'er return ; but will ever 
 haunt you with gloomy reflection. The 
 period will arrive, when, convinced by fad 
 experience, that this is not your abiding 
 place, that you are deftined for another 
 and an eternal ftate, you will, in the bit- 
 ternefs of your foul, review the opportu- 
 nities of ferving God, which you impious- 
 ly undervalued; the gentle warnings of 
 providence you fo contemptuoufly flight- 
 ed; and would even weep tears of blood 
 to have the feafon of grace and mercy re- 
 newed. But, alas! your feeble wifhes 
 fhall not alter the plans of the Almighty, 
 your prayers for indulgence fhall not meet 
 a favourable reception, but unprepared as 
 you are for the great hereafter, and un- 
 willing to leave the world, which you had 
 made the anchor of your hope, you mull: 
 obey the fummons of your God, calling 
 on you to render to him a juft account of 
 
 the 
 
92 On Watchfidnefs) 
 
 S *J« M# ^ e hnprovement y ou have made of his 
 k^y^j unnumbered bleffings. Chriftians, would 
 to God, that thefe reflections would ftrike 
 oftener than they do, the fons of men: 
 and that, impreffed with a deep fenfe of 
 the importance of time, they would apply 
 their hearts to learn heavenly wifdom, and 
 earneftly feek to acquire the one thing 
 needful. Such will be the conduct of 
 every true difciple of Chrift. Ever re- 
 membering that the glory and enjoyment 
 of his God were the great and noble ends of 
 his exiftence, it will be his unwearied ftudy 
 to contribute by every poffible effort to the 
 attainment of thefe ends. As he knows 
 that he was not created merely for the 
 purpofe of dwelling in this world, but alfo 
 for the more glorious defign of ferving his 
 Maker, in another and an happier land, 
 his affections will be placed on the things 
 which are above, he will ftudy to lay up 
 his treafure in heaven, that fo, where 
 Chrift his only treafure is, there his heart 
 may be alfo. He will chearfully perform 
 all the relative duties of active and focial 
 life, he will, even with pleafure, partici- 
 pate in thofe innocent recreations, which 
 
 the 
 
and the Ufe of Tune. 93 
 
 the gofpel is far from difallowing, and SERM. 
 which are fo neceffary to invigorate, un- v^vx^ 
 bend and refrefh the mind, after it has 
 been fatigued with the unceafmg cares 
 from which no fituation on earth is fully 
 exempted. But the happinefs of the e- 
 ternal ftate, will ever be the grand object 
 of his ambition 5 this will be the prize for 
 the attainment of which, all his graces 
 will be kept in conftant exercife, and in 
 comparifon of which, every other acquifi- 
 tion will appear as dufl in the balance, 
 Senfible that every other bufinefs is viewed 
 by his Maker as fubordinate to this his 
 firft, his great concern, he will be care- 
 ful not to allow his attention to be fo 
 much engrofTed with the affairs of this 
 world, as to prevent, in the leaft degree, 
 his preparation for the next; and ftiil more, 
 he will never confider amufement as a kind 
 of profeffion, devoting all his time to that 
 which is properly to be viewed as the 
 means of relaxing the mind from more 
 ferious and important purfuits; and not, 
 by any means, to be regarded as the oc- 
 cupation of any man, let his rank in life 
 be ever fo great. For every man is bound 
 
 to 
 
94 On WatchfulnefS) 
 
 SERM. 
 IV. 
 
 to perform the duties annexed to his par- 
 ticular ftation, and thefe duties are fo nu- 
 merous, that they muft require by far the 
 greateft portion of his time, and leave 
 but little for mere amufement. 
 
 If time, then, Chriftians, be indeed a 
 talent of fuch importance, if the work 
 which we are commanded to perform, 
 while it continues, be fo great, as not to 
 allow a fmgle inftant of it to be diffipated, 
 and if our eternal happinefs or mifery muft 
 depend on the ufe or abufe which we 
 make of this gift of God, can we poffi- 
 bly refufe to comply with the advice of 
 the apoftle, will it not be our great defire 
 and ftudy to redeem the time ? But the 
 importance of redeeming the time, will 
 farther appear, from a confideration of 
 its fhortnefs and uncertainty. If men 
 were fully allured of the exact duration 
 of their life, or if they were uniformly 
 favoured with fome fignal, that might an- 
 nounce the approach of death, any con- 
 fiderable time before he adually arrefted 
 them, they would have fome excufe to 
 alledge, for the though tlefs lives they oft- 
 en lead. But when no fuch fignal is u- 
 
 niformly 
 
and the life of Time. 9 J 
 
 niformly given, when the limited period S] ^RM. 
 of our prefent exiftence is hid in the im-* s^yv 
 penetrable counfels of God, it is indeed 
 wonderful, that men can thus deliberate-* 
 ly fpend year after year without advanc- 
 ing a fmgle ftep to that degree of Chrift- 
 ian perfection, which alone can render 
 them fit inhabitants of heaven; which 
 through faith in Chrift, will entitle them 
 ** to the inheritance of the faints in light.' ' 
 Read the Scriptures, Chriftians, and mark 
 the defcription which thefe faithful guides 
 conftantly give of the fhortnefs of time. 
 Our days are faid to be " fwifter than a 
 " poft. They are paffed away as the 
 " fwift mips. We fpend our years as a 
 " tale that is told. For what is our life ! 
 " it is even a vapour that appeareth for 
 " a little time, and then vanifheth away." 
 Will then the periming and tranfitory 
 pleafures of time, be ever compared with 
 the joys of eternity? Shall the fons of 
 reafon hefitate for a moment which to 
 chufe: Or for the poor enjoyments of an 
 hour, forfeit the happinefs of their im- 
 mortal fouls? But fhort as time is, my 
 friends, we might enjoy it in more fecu- 
 
 rity 
 
: 6 On Watchfulnefsy 
 
 SERM. Y [ t j an( j p eace? provided we were afcer- 
 %^y^u tained of the exact period of its continu- 
 ance with us. But the information which 
 Scripture gives upon this point, corrobo- 
 rated by our paft experience, fully fhews 
 us, that nothing under the fun is fo un- 
 certain and precarious as the life of man. 
 It is not thofe, Chriftians, who are en- 
 feebled with difeafe, who have attained to a 
 good old age, whom death carries firft off 
 the field. If its ravages were entirely con- 
 fined to perfons of this defcription, men 
 might juftly think that death was an e- 
 vent which always occurred in the com- 
 mon and regular courfe of things. But 
 Ms power extends farther than the hoary 
 head, bowing down under the weight of 
 years. The bloom of health, the vigour 
 of flrength, the pride of beauty, the 
 fprightlinefs of youth, thefe are all num- 
 bered among the fpoils of this univerfal 
 conqueror. To what innumerable acci- 
 dents is human life continually expofed! 
 each of which may break its brittle thread, 
 and, in a moment, diffolve our connection 
 with the world. If we were to confult 
 the bills of mortality, thefe mournful re- 
 cords 
 
and the Ufe of "Tims. 97 
 
 cords of death's deftroying power, which SERM. 
 iaft year produced, ferious and folemn v^w^ 
 would be our reflections. The friends of 
 oar youth, with whom we took fweet 
 counfel together, are included in the me- 
 lancholy regifter; thofe friends, whofe pro- 
 fpe&s of continued life were once as bright 
 as ours. The tomb which inclofes their 
 mortal part, addreffes us in this folemn 
 language, " Be ye alfo ready, for ye know 
 " not the day, nor the hour of the Son of 
 tC Man." It will, therefore, undoubtedly 
 difplay the greateft imprudence, if we do 
 not inftantly fet about the important talk 
 of redeeming the time; if we delay the 
 work of reformation, prefuming on the 
 days to come, and flattering ourfelves with 
 the idle expectation of the Lord's delaying 
 his coming. Be it then your ftudy, Chrift- 
 ians, to redeem the time, fince the day of 
 the Lord cometh as a thief in the night, 
 for happy alone fhall they be, who are 
 prepared for his arrival. And as the bell 
 among us are chargeable with repeated ab- 
 ufes of time, let us endeavour to make 
 all the amends now in our power, for this 
 neglect, by doubling our diligence and 
 G care, 
 
93 On Watchfutnefsy 
 
 SERM. care> by confining our attention entirely 
 v^v^ to our own bufmefs, never intermeddling 
 with the concerns of our neighbour, never 
 indulging a fpirit of impertinent euriofity 
 about that which does not in any refpeel: 
 affect our intereft;. and by wifely and pru- 
 dently dividing the day which Divine Pro- 
 vidence hath aSignedy between difcharging 
 the duties required of us in this our prefent 
 ftate, and fitting ourfelves for the perform- 
 ance of thefe more exalted fervices which 
 we are called to render to our God in 
 the world of fpirits* 
 
 Third, The reafon for which the a- 
 poflle gives the admonition in the text to 
 the Ephefians is " becaufe the days are 
 evil." 
 
 At the time when this epiftle was writ- 
 ten, the Chriftians, throughout the whole 
 extent of the Roman empire, were expof- 
 ed to the mod cruel perfecution, both from 
 Jews and Gentiles. To li walk circum- 
 fpe&ly, and to redeem the time/' were 
 highly requifite in Chriftians at this period, 
 both to avoid increafing the rancour of 
 their enemies, by giving them a plaufible 
 
 excufe 
 
and the Ufe of Time. 99 
 
 IV. 
 
 excufe for treating them with cruelty, on se t &M. 
 account of any impropriety in their con- 
 duel:; and alfo to improve their prefent 
 advantages, uncertain as they were of their 
 continuance, from the prefent critical fitu- 
 ation of affairs. Seafonable, then, was the 
 apoftle's advice to the church of Ephefus, 
 at this alarming period. And his advice 
 to you, Chriftians, at prefent is no lefs fea- 
 fonable and neceifary, for the days in 
 which you live are exceedingly evil. Of 
 all the evils which imbitter the happinefs 
 of the Chriftian at this period, infidelity 
 and its conftant attendant, profligacy of 
 manners, are the moft confpicuous. When 
 we compare the times in which we live, 
 with thofe of our fathers, what a remark- 
 able difference is difcernible. In that gold- 
 en age, religion was fupported by the unit- 
 ed efforts of every rank: then perfons of 
 the moft exalted ftation, did not account it 
 inconfiftent with their dignity, to be feen 
 engaging in the duties of the fan&uary, 
 and active in the fervice of their God; 
 then they regarded themfelves as under the 
 flrongeft obligation to exhibit fuch an ex- 
 ample to their dependents, as would infpire 
 G 2 them 
 
loo On Watcbfulnefs, 
 
 SERM. them with the higheft reverence for the 
 v^v>^ Author of their beings. Then, Chriftians, 
 religion was the fafhion : happy had it been 
 for the peace of fociety, happy for the fouls 
 of giddy thoufands, if it had continued to 
 maintain this high degree of influence over 
 the minds of the inhabitants of this land. 
 Religion, the firft, the chief concern of 
 man, is now by numbers regarded as little 
 conducive to his happinefs; nay, fuch is 
 the grofs infatuation of the prefent age, re- 
 ligion, the beft and trueft friend of man, 
 that friend, who in the dark hour of afflic- 
 tion, never leaves him, but cheers his droop- 
 ing foul with her heavenly confolation, 
 even fhe is reprefented as an infupportable 
 check on his pleafures, as hoftile to every 
 focial comfort, as fit only to be the compa- 
 nion of the gloomy devotee, the weak- 
 minded enthufiaft. 
 
 Thefe unjuft and ill-founded reprefent- 
 ations may eafily be traced to their proper 
 fource. The vanity and pride, the affect- 
 ation of Angularity, and the ftrong defire 
 of calming a difturbed confcience which 
 have actuated fome men, are the fprings 
 from which the prefent oppofition to re- 
 ligion 
 
and the Ufi of Time. l o I 
 
 ligion have proceeded. Unhappily for fo- SERM. 
 ciety, men have exifted, who have em- k^^j 
 ployed the whole force of their learning, 
 and directed the battery of their wit and 
 ridicule, to overthrow and lay in afhes the 
 venerable, the facred fabric of religious 
 truth. Proud of their mental acquifitions, 
 and afcribing them all to the natural force 
 of reafon, they have laboured, with all 
 their might, to drive the God who made 
 them from their thoughts, and efface, if 
 poflible, the remembrance of his being 
 and perfe&ions, which they found, flood 
 in direct oppofitioa to that vanity and 
 felf-conceit, which fo powerfully prevailed 
 in their hearts. Or fwoln with phi- 
 lofophic pride, they have endeavoured to 
 dazzle the world with a difplay of fupe- 
 rior knowledge, of uncommon ftrength of 
 intellect, of freedom from the prejudices 
 of the vulgar, and thus have bartered the 
 happinefs of heaven for the adulation of 
 the fons of folly. Would to God, that 
 thefe men had refted fatisfied with having 
 acquired to themfelves that liberty of fenti- 
 ment, of which they fo much boaft, and 
 had never beeft induced to fcatter, with 
 G 3 fo 
 
io2 On Watcbfutnefsy 
 
 SERM. f liberal a hand, the mortal poifon of 
 their unbelief, which blafts the fair flower 
 of human happinefs. The wifdom of 
 Providence, however, has otherwife or- 
 dained. The principles of infidelity have 
 been univerfally circulated. The giddy, 
 the thoughtlefs, the fafhionable, the li- 
 centious have gladly flocked to the infidel 
 ftandard, ^nd profefledly declared them- 
 felves the determined oppofers of the reli- 
 gion of Jefus. And what has been the 
 confequence? The writings of infidels are 
 read with avidity and univerfally admired: 
 Their impious maxims retailed in every 
 company, and the rules of conduct they 
 prefcribe, are implicitly obeyed. The great 
 find in them the patrons of fafhion, the 
 friends of licentious conduit. Leaving 
 therefore, religion to be the employment 
 of people whofe confined fituation in life, 
 and whofe limited education, do not, in their 
 opinion, entitle them to the liberty of 
 free-thinking; they defpife the inftitutions 
 of the gofpel, bid open defiance to its laws, 
 brand the Son of God with the "name 
 of impoftor, and treat Chriftianity as a 
 fictitious tale. And is this language toler- 
 ated, 
 
and the Ufe of Time. * o 3 
 
 ated, are thefe fentiments, indeed, cherifh- 
 ed amongft us? Are the friends of reli- 
 gion awake? Are they fenfible of the hide- 
 ous effe&s which muft attend the growth 
 of infidelity, which, with its numerous 
 train of evils, threatens to take povTeffion 
 of our country? Need I tell them thefe 
 ^vils? They are fuch as muft make every 
 friend of his country tremble with terror. 
 If infidelity becomes univerfally prevalent, 
 where is fecurity, where the enjoyment 
 of any of our rights? Is not the fandion 
 of an oath, the great pillar by which focie- 
 ty is fupported ? But if infidelity and ir- 
 religion prevail, this pillar will crumble 
 into duft. And then the robber and 
 affaflin may fecurely walk our ftreets, then 
 perjury will throw an impenetrable veil over 
 the truth, and even the fword of juftice 
 lofe its edge. Chriftians, will you calmly 
 lit, and with looks of indifference con- 
 template thefe fcenes ? Ye friends of man- 
 kind, in whofe breaft the pure flame of 
 devotion burns, roufe and exert your ut- 
 moft ftrength. Shew the abettors of this 
 modern creed, that you are refolved to 
 walk in the good old way; that it is in 
 G 4 vain 
 
 SERM. 
 IV. 
 
104 On Watchfulnefs^ 
 
 SERM. vam t j 1C y attempt to wreft from you, your 
 v^ryx^ joys and your hopes, founded upon gofpel 
 truth: That whatever they may do, you 
 are refolved to ferve the Lord; you will 
 ever remember the love of your bleffed 
 Redeemer; and though the fcorn and de- 
 rifion of the unbeliever be levelled againft 
 you, under the fhadow of his wings you 
 will ever joy, for he " is a hiding place 
 " from the wind, and a covert from the 
 " tern pelt." The duty to which you are 
 called in thefe evil days of unbelief is no 
 doubt difficult, but far from being impoffi- 
 ble, as you have a promife of divine aflift- 
 ance in this good work of the Lord. The 
 apoftle earneftly advifes you to walk cir* 
 cumfpedtly, to look well to your ways. 
 For if your actions are in the leaft incon- 
 fiftent with your religious profeffion, the 
 infidel will have the greateft reafon to tri- 
 umph. By every effort, Chriftians, pre- 
 vent him from enjoying this triumph. 
 Shew him that there is more of the Chrift- 
 ian in you, than the mere name: That in 
 every refpecl:, your behaviour is regulat- 
 ed by the precepts of the gofpel, and that, 
 
 convinced 
 
and the Ufe of Time. 105 
 
 IV. 
 
 convinced of the important work affigned S ^ M 
 you in this world, you will carefully re- 
 deem the time, you will employ it to the 
 beft advantage, in performing your duty 
 here, and preparing for hereafter. Call 
 to mind the days of your fathers, who 
 fupported religion and the truth, at the 
 expenfe of every comfort, and even life 
 itfelf. Think of the difference of your 
 ftate and theirs. No great facrifice is re- 
 quired of you : All that is expected from 
 you is this, that by your precepts and ex- 
 ample, in fo far as thefe may reach; by 
 your punctual attendance on the inftitu- 
 tions of religion; and your fcrupulous 
 obfervance both of the laws of God and 
 man, you may convince the infidel that 
 there is a reality in religion; and may 
 thus, by the blefling of Heaven, induce 
 him to renounce his idols, and to return 
 to the worfhip of the living God. " See 
 " then ye walk circumfpeSly, not as fools, 
 " but as wife, redeeming the time, becaufe 
 " M the days are evil." 
 
 Finally, brethren, let it be ©ur united 
 prayer to God, that the reign of infidelity 
 
 and 
 
io6 On Watchfulnefs, &c. 
 
 S ^v M * anc * i rren gi° n ma y fpccdily ceafe, that eve- 
 \s~ysj ry knee may bow to Jems, every tongue 
 pronounce him blefled, and the happy pe- 
 riod foon arrive, when there ihall be no- 
 thing to hurt or offend in all the holy 
 mountain of the Lord. Amen. 
 
[ *°7 1 
 
 SERMON V. 
 
 The Duty of Searching the Scrip- 
 tures. 
 
 John v. 39. 
 
 Search the Scriptures* 
 
 HESE words were originally addreffed SERM. 
 by our Saviour to his countrymen the ^s^j 
 Jews. That infatuated people, cherifhing 
 the moft chimerical hopes of temporal ho- 
 nour and profperity to be enjoyed by them, 
 in coniequence of the birth of Meffiah, a 
 mighty prince, who would bring under 
 their dominion all the fovereigns of the 
 earth, influenced by thefe ideas, treat- 
 ed the humble Jefus with contempt and 
 fcorn. Notwithstanding the numerous mi- 
 racles 
 
io8 The Duly of 
 
 SERM. rac les which he wrought, in proof of his 
 \^r>^j Divine million, they were unwearied in 
 their malicious attempts to criminate him : 
 They perfecuted him without intermiflion ; 
 and, in the prefent inftance, when he had 
 performed an a£t of humanity and mercy, 
 in healing a man, who, for thirty-eight 
 years, had loft the ufe of his limbs, they 
 condemned Jefus for having wrought this 
 miraculous cure on the Sabbath-day: Nay, 
 fo far did their fuperftitious rage tranfport 
 them, that, merely on account of this pre- 
 tended violation of the Sabbath, they fought 
 to flay him. But his hour was not yet 
 come. He immediately enters on a fhort 
 defence of his conduct, and towards the 
 conclufion of it, advifes them to tC fearch 
 " the Scriptures," for they teftified of him; 
 and then they would be convinced that the 
 Son of man was " Lord alfo of the Sab- 
 iC bath J." The Scriptures, my friends, 
 are the only infallible ftandards of our faith 
 and manners; and, therefore, this exhort- 
 ation of our Saviour's, " Search the Scrip- 
 " tures," though at firft addreflfed only to 
 the Jews, may, with much propriety, be 
 
 given 
 
 % Mark if. 28. 
 
Searching the Scriptures, 1 09 
 
 given to Chriftians in all ages of the SERM. 
 church: And more efpecially at this time, ^^ 
 when the facred volume is apparently little 
 confulted. 
 
 In difcourfmg, therefore, from thefe 
 words at prefent, it is intended to fuggeft 
 a few motives to perfuade men to " fearch 
 " the Scriptures." 
 
 Men may be induced to u fearch the 
 " Scriptures,' * by confidering, Firft, That 
 they contain ufeful information, 
 
 Second, That they give important di- 
 rection. And, 
 
 Third, That they yield the ftrongeft 
 confolation. 
 
 Firft, Men may be induced to " fearch 
 u the Scriptures," by confidering that they 
 contain ufeful information. 
 
 They give us information refpe&ing God. 
 When a man ferioufly refle&s on the va- 
 rious powers of body and mind which he 
 poffeffes, he muft be convinced, that he 
 has derived his exiftence from the opera- 
 tion 
 
J io The Duty of 
 
 tion of infinite power, and the moft con- 
 fummate wifdom. Carrying his thoughts, 
 therefore, to the Almighty Being who at 
 firft animated him with the breath of life, 
 he becomes folicitous to know whether or 
 not this great God ftill continues to intereft 
 himfelf in what concerns him, and whe- 
 ther his goodnefs and condefcenfiori be as 
 confpicuous in his character, as his majefty 
 and power. But thefe truths, the know- 
 ledge of which is of the laft importance 
 to his peace and happinefs, can never be 
 fully afcertained, if he is obliged to depend 
 merely on the difcoveries of reafon. And 
 accordingly we find, that the bulk of man- 
 kind, in the darknefs and ignorance of 
 heathenifh times, entertained the grofTeft 
 ideas of the gods whom they worfhipped. 
 Some imagined that they refembled the in- 
 human part of mankind, who indulged in 
 the cruel and revengeful difpofitions of the 
 foul. Others thought that they were weak 
 and feeble in their adminiftration of hu- 
 man affairs; nay, fome carried this idea fo 
 far, as to declare, that the gods took no 
 adive part whatever, in the affairs of this 
 world, but refigned the management of all 
 
 things 
 
Searching the Scriptures, in 
 
 things here below, either to chance or ne- 
 ceffity. And fome ftill farther degraded 
 the nature of Deity, by afcribing to their 
 divinities the moft unhallowed paffions and 
 affe&ions, which difgrace the life of men. 
 There were fome, no doubt, of the more 
 enlightened among the ancients, who re- 
 garded the Supreme Being as the pure and 
 the holy, who always acT:ed as the righte- 
 ous Governor of the world. But how few 
 were thefe, when compared with the bulk 
 of mankind? They were but as the drop 
 in the bucket. Thus, it would appear, 
 that if men were left entirely to the guid- 
 ance of their reafon, they would almofl: 
 unavoidably, be led to form very degrad- 
 ing ideas of the great Author of their be- 
 ings ; and would be tempted to reduce him 
 to the ftandard of imperfect finful man. 
 It has been the pleafure of God, and blefs- 
 ed be his name for it, to aflift the weak- 
 nefs of human reafon, by an exprefs reve- 
 lation of himfelf from heaven: A revela- 
 tion, which contains all the information 
 which is requifite to fecure the happinefs 
 and final falvation of mankind. 
 
 In this infpired volume, the Almighty 
 
 is 
 
 SERM. 
 
 V. 
 
H2 The Duty of 
 
 SERM. - s r eprefented in the glorious character of 
 ks-y-^j the great Creator of heaven and earth. By 
 his all-commanding power, worlds foon 
 filled the vacuities of fpace, and the ele- 
 ments began their wondrous operations. 
 " Let there be light," faid the Lord, and 
 inftantly light iffued from the midft of 
 darknefs. The beads of the field, from 
 the lion to the worm, at once received 
 from him the gift of life. At laft, to 
 crown the work of creation, a being was 
 formed, of an intelligent and immortal na- 
 ture ; capable of praifmg his bountiful Mak- 
 er, and of rendering him that tribute of 
 homage which his perfections naturally 
 claim. This God is declared to be the 
 watchful Preferver, as well as the Creator 
 of men. He liberally fupplies every re- 
 turning want. He is their indulgent Pa- 
 rent, to whom* without the leaft refer ve, 
 they may at all times communicate their 
 wants, affured that he will anfwer their 
 reafonable requefts, if they make them 
 with fuitable difpofitions of mind. The 
 Scriptures alfo declare, that God has eftab- 
 lifhed a moral government among his ra- 
 tional creatures, and that, though in this 
 
 ftate 
 
Searching the Scriptures. 1 13 
 
 ftate of trial, vice does not invariably meet SERM. 
 with, its punifhment, nor virtue with its \^^j 
 reward, yet, that a period ihall arrive, when 
 every creature fhall receive his portion ac- 
 cording to his deeds. This righteous Go- 
 vernor, and impartial Judge, is, however, 
 at the fame time, announced as the God 
 of mercy and confolation in Jefus, his ever- 
 bleffed Son ; as a God in whom compaf- 
 fions flow, and who is always ready to re- 
 ceive every repenting prodigal. Import- 
 ant, then, is the information which the 
 Scriptures give men of God: Truths of 
 the higheft confequence are revealed, with- 
 out the knowledge of which, human life 
 mull be one continued fcene of anxiety, 
 fear, and diftruft. To you, then, who are 
 faying, <c Who will fhew us any good?" 
 this exhortation may, very fuitably, be ad- 
 dreiTed, " Search the Scriptures." They 
 declare to you the nature, perfections and 
 will of that almighty Being, whom you 
 ought to be mod of all folicitous to pleaft. 
 He is declared in them to be the holy 
 One, who inhabiteth the praifes of eterni- 
 ty, in whofe fight, fools cannot ftand. 
 Study, then, if you would be happy, to 
 H approve 
 
H4 The Duty of 
 
 SERM. a pp r0 ve yourfelves to Him who marks 
 unrv your a&ions, and watches the emotions of 
 your hearts, by leading lives of purity and 
 uprightnefs: Thus fhall you enjoy peace 
 of mind, that invaluable bleffing, which 
 nothing but the favour of God can be- 
 flow. And to thofe who feek the giddy 
 haunts of diffipation, who endeavour to 
 reafon themfelves into a belief that no 
 eye fees them, that no eye regards the im- 
 piety of their conduct, this exhortation 
 with propriety, might be addreffed, breth- 
 ren, " Search the Scriptures;" and foon 
 fhall you be convinced of the vanity and 
 folly of your ways. The all-feeing God 
 places, in the light of his countenance, 
 every aclion you perform, and for all thefe 
 things, he fhall mod affuredly bring you 
 into judgment. Let, therefore, the ftudy 
 of the Scriptures be the bleffed mean of 
 turning you from the error of your ways, 
 and of inducing you to walk in the way of 
 God's commandments. 
 
 But, in the fecond place, The Scriptures 
 give us important information refpe&ing 
 ourfelves. 
 
 They 
 
Searching the Scriptures. 115 
 
 They inform us that man was at firft S£ R M - 
 created innocent, and confequently happy: v^yv 
 That he was, however, inverted with the 
 power of continuing in this bleffed ftate, 
 or of falling from it. But, though man 
 was in honour, he did not abide. Afpir- 
 ing to more than he could lawfully poflefs, 
 he forfeited the happinefs which he former- 
 ly enjoyed. His mind became debafed by 
 fin, his heart became the refidence of un- 
 hallowed defires. The Scriptures give us 
 a moft impartial account of man's difmal 
 ftate, on account of his fall from integrity 
 and virtue. They reprefent the heart as 
 deceitful above all things, and defperately 
 wicked ; and they defcribe, in the moft pa- 
 thetic language, the fatal effects of liften- 
 ing to its fuggeftions. Man, the Scrip- 
 tures alfo inform us, is placed in this world, 
 merely as a ftate of trial, and, in due time, 
 will be rendered meet for entering on a 
 happier ftate. Accordingly, his days here, 
 are, under a variety of fimilitudes, fhewn 
 to be few and uncertain; and all the en- 
 joyments which can ever be attained on 
 earth, are declared to be at beft, but fleet- 
 ing and unfatisfaclory. He was formed 
 H 2 for 
 
ii 6. The Duty of 
 
 SE^RM. f or fociety, and it is a duty indifpenfibly 
 v^v-v^ neceffary, that he employ every mean in 
 his power, to accomplifh the wife defigns 
 of Providence* In fhort, the information 
 which the Scriptures give of the fituation 
 and character of man, is of the laft im- 
 portance. By fhewing the happy ftate of 
 man, before his fatal apoftacy from virtue 
 and his God, and the miferies which his 
 difobedience has introduced, it proves, in 
 the ftrongeft and moft decifive manner, 
 that there is an infeparable connection be- 
 tween virtue and happinefs, and that the 
 one as naturally follows the other, as the 
 fhadow does the fubftance. What ftrong- 
 er inducement can there be, to perfuade 
 men, invariably to follow that line of con- 
 duct, which the Divine Lawgiver hath 
 marked out for them: and what can be 
 conceived more effectual to deter them 
 from the commiffion of fin, than the 
 mournful defcriptions which the facred vo- 
 lume gives us of the ruin of our race, of 
 the deftruction of that fair building, which 
 the Sovereign Architect made at firft fo 
 lovely? By repeatedly holding up to our 
 view the weaknefs and infufficiency of 
 
Searching the Scriptures. 1 1 J 
 
 man, and his entire dependence on the SE ^ M - 
 will of the Moft High, it powerfully in- v^vn^ 
 culcates the neceffity of being humble and 
 refigned to all the difpenfations of Provi- 
 dence. By declaring, in the moft explicit 
 terms, the ihortnefs and uncertainty of our 
 exiftence here, it awakens us to a fenfe of 
 our perilous fituation, if we do not, in due 
 time, confider our latter end, and apply 
 our hearts unto heavenly wifdom. So that 
 the Scriptures defervedly claim the atten- 
 tion of every man, as they open his eyes 
 to his own condition by nature, and induce 
 him to prepare for bidding an adieu to 
 the things on earth, and entering into that 
 unknown world, from which no traveller 
 hath ever returned. Search, then, the 
 Scriptures, my dear friends, for if you ne- 
 glect this duty, you may for ever remain 
 ignorant of thefe melancholy, but no lefs 
 certain truths, that the carnal mind is en- 
 mity againft God ; and thus continuing in 
 your natural ftate, ye may die ftrangers 
 both to God and to yourfelves. " Know 
 yourfelf," was accounted one of the bed 
 maxims of antiquity: This knowledge 
 Hiuft be attained, in order to your happi- 
 H 3 nefs 
 
n8 The Duty of 
 
 SERM. ne f s both here and hereafter. And the 
 \^-^j only uncorrupted fpring from whence this 
 knowledge flows, is the Infpired Volume. 
 Improve, then, to the utmoft of your pow- 
 er, the ineftimable gift: pray to God, that 
 he may give you an underftanding and be- 
 lieving heart, to comprehend the meaning 
 of Divine truth, and to imprefs it fo deep- 
 ly on your minds, as that it may influence 
 the whole of your conduct. 
 
 But, thirdly, The Scriptures give us in- 
 formation refpecling another world. 
 
 The moft enlightened of the heathen 
 fages were far from being certain of a fu- 
 ture ftate of rewards and punifhments, 
 They rather feemed to have earneftly de» 
 fired it, than to have been firmly perfuad- 
 ed of it. But this great and fundamental 
 article of religion, is taught in the plain- 
 neft manner in the gofpel. So that, in this 
 refpecl:, the vaft fuperiority of revelation is 
 forcibly felt. What the refearches of rea- 
 fon could never have difcovered, that re- 
 velation hath fully difclofed, and hath un- 
 veiled to our wondering eyes the realms of 
 everlafting blifs. The prefent period of 
 
 our 
 
Searching the Scriptures. 1x9 
 
 our exiftence is only to be confidered as SERM. 
 the time of our probation: The future pe- ^^j 
 riod of our being is to be regarded as the 
 awful feafon of retribution. What truth 
 can be conceived of more efficacy in re- 
 {training the paffions of men, and leading 
 them to pra£tife virtue, than this, that their 
 deeds do not pafs unrecorded, but, that 
 foon the day mall arrive, when every man 
 fhall ftand before his Judge, and receive 
 from him either the reward of his virtue, 
 or the punifhment of his fins ? For, in that 
 awful day, big with the fate of fouls, the 
 aflembled world muft render an account 
 of the deeds done in the body, whether 
 thefe have been good or evil. And then 
 the ways of Providence fhall be fully made 
 known; then the feeming inconfiftencies 
 in the moral government of God, fhall be 
 accounted for, and every one be convinced 
 of the impartial juftice of the Almighty. 
 Study, then, Chriftians, to imprefs deeply 
 on your hearts, the doctrine of a future 
 ftate: Let your thoughts frequently recur 
 to it, and may your conduct, and faith in 
 Jefus, be fuch, as fhall enable you to appear 
 undifmayed before the dread tribunal of 
 H 4 Omnipotence. 
 
120 "The Duty of 
 
 SERM. Omnipotence. Since, then, the Scriptures 
 \^y*u give us information, fo interefling and 
 important refpe&ing God, ourfelves, and 
 a future world, we fhall be guilty of the 
 moft unpardonable negligence, if we fail 
 to confult thefe Sacred Oracles, if we over- 
 look the valuable privilege which Divine 
 Goodnefs hath beftowed ; and at the bar of 
 an incenfed Judge, we fhall not be allowed 
 to plead our ignorance, as we had the 
 means of information fo fully in our power. 
 Search, then, the Scriptures, Chriftians, 
 and, with all your getting, get underftand- 
 ing. 
 
 But, in the fecond place, Men may be 
 induced to obey the command in the text, 
 from this confideration, that the Scriptures 
 give them important directions, and exhi- 
 bit to their view, various characters tha£ 
 excelled in virtue. 
 
 It is the earneft defire of every man to 
 enjoy happinefs: But in the purfuit of 
 this defirable object, men are often led to 
 adopt meafures totally ineffectual to fecure 
 it. The Scriptures are guides to happinefs: 
 On them men may with confidence rely. 
 
 They 
 
Searching the Scriptures. 1 21 
 
 They give the moft falutary directions to SE R M - 
 lead men with fafety and peace in the per- k^y^j 
 plexing journey of life. They fhew him 
 that the favour of God is the great fpring 
 of every folid joy ; and they require an o- 
 bedience to the laws of God, as the means 
 of obtaining his approbation. In every 
 perplexity, they advife him to apply to his 
 heavenly Father, who fhall enable him to 
 overcome every impediment in his Chriil- 
 iaft courfe. The Scriptures are, indeed, 
 highly valuable, on account of the moral- 
 ity which they contain. They regulate the 
 intercourfe of men, both with their Maker 
 and their fellow-creatures. By inculcating 
 the regular exercife of the duty of prayer, 
 by infilling on a ftrict attendance on the 
 public ordinances of religion, they direct 
 men to many inexhauftible fources of the 
 pureft delight. For what employment can 
 afford fo much inward joy, fo much peace 
 and comfort, as an habitual intercourfe 
 with the Father of our.- fpirits ? What e- 
 motions of delight muft the foul experi- 
 ence, when all its faculties are engaged in 
 the grateful remembrance of redeeming 
 love ? Thefe are employments worthy of a 
 
 rational 
 
122 The Duty of 
 
 SE^RM. ra tional, an immortal being; thefe exalt 
 k^ty^j the foul to its kindred fpirits; thefe com- 
 municate fenfations that baffle all defcrip- 
 tion. If the men of the world, whofe at- 
 tention is engroffed with the little trifling 
 pleafures which earth affords, were to tafte 
 of the refined joys which fpring from de- 
 votion, how mean, and abject would their 
 favourite purfuits then appear? But the 
 Sacred Volume abounds alfo with the moft 
 valuable directions, in as far as men may- 
 be concerned. It requires of us the ftricl:- 
 eft integrity and juftice in all our tranfac- 
 tions with the world. It denounces a- 
 gainft thofe who dare violate the facred 
 laws of equity, the wrath of God Al- 
 mighty, who loveth juftice and righteouf- 
 nefs, and hateth iniquity. But we are not 
 only enjoined to cherifh thofe virtues 
 which are effential to the very exiftence of 
 fociety; we are alfo commanded to practife 
 others, which tend to fweeten the bitter 
 ingredients of life, and even to add a great- 
 er relifh to the cup of profperity. Such 
 are the virtues of humanity, fympathy and 
 charity: Virtues which induce men to re- 
 gard all their fellow-creatures in the rela- 
 tion 
 
Searching the Scriptures. 123 
 
 tion of brethren, defcended from the fame SERM. 
 common parent, and under the protection ^^j 
 of the fame God. Thefe amiable fenti- 
 ments have a powerful tendency to render 
 mankind happy ; and in proportion to the 
 care or neglect difplayed in their culture, 
 will always be the degree of happinefs en- 
 joyed by fociety. For they lead the hap- 
 pier fons of fortune to communicate to the 
 wants of their indigent brethren, to bear 
 their burdens, thus fulfilling the law of 
 Chrift: And they induce the more ftri&ly 
 virtuous to overlook and pardon the trifling 
 errors and frailties of their weaker breth- 
 ren. If men were to confult with care the 
 Sacred Records, and if they were to form 
 their conduct agreeably to their injunctions, 
 much mifery and diftrefs might be avoided; 
 for thefe uniformly inculcate the neceffity 
 of curbing the pafhons, and bringing them 
 under fubje&ion to the law of God. They 
 frequently delineate, in the livelieft colours, 
 the baneful effects which flow from an in- 
 dulgence of malice, envy and revenge, 
 thefe conftant foes to human peace; and 
 they point out the bleffed confequences of 
 cherifhing a mild and forbearing temper. 
 
 By 
 
124 The Duty of 
 
 SRRM. By t h em we are exhorted to imitate the 
 \*s^r\j example of Jefus, who, when he w r as re- 
 viled, reviled not again; but whofe com- 
 mand to his followers was, " Blefs them 
 " who curfe you, do good to thofe that 
 •'* defpitefuily ufe and perfecute you." 
 
 But the conduct of man alfo, as far as 
 regards himfelf, is directed by the facred 
 writings. They enforce in the moft pow- 
 erful manner, by arguments the moft per- 
 fuafive, a ftrict and habitual obfervance of 
 humility, temperance and chaftity; virtues, 
 which being difregarded, the life of man 
 will become miferable, and will be attended 
 with much remorfe. The Scriptures, then, 
 juftly merit the attention of man, were they 
 only to be confidered as a fyftem of the 
 pureft morality. But they do not merely 
 exhort us to the practice of virtue. With 
 a view to animate and encourage us in our 
 endeavours to attain perfection, they deli- 
 neate a variety of characters that were re- 
 markable for their feveral virtues; and in 
 the warmeft manner, they recommend to 
 us the example of thefe men, by holding 
 up to our view, the happy effects of their 
 adherence to the paths of integrity. The 
 
 unfhaken 
 
Searching the Scriptures. 125 
 
 unfhaken faith of an Abraham, repofing SERM. 
 the moft unlimited truft in his God, and \^~^j 
 exhibiting the moft undeniable proof of 
 this, in his willingnefs to furrender Ifaac, 
 his beloved fon, to the Divine will, is 
 honourably recorded in the Scriptures, that 
 our faith in God may refemble that of the 
 father of the faithful. The unmoved pa- 
 tience of Job, who, in the midft of bodily 
 pains and mental anguifh, forgot not his 
 God, is alfo an example highly worthy of 
 our imitation. The exalted piety of Da- 
 vid, may lead us to cultivate, like him, a 
 devotional frame of mind. And the firm 
 refolution and magnanimity of the apoftle 
 Paul, difplays a fpirit highly worthy of a 
 Chriftian, and required of all thofe who 
 would difcharge their duty in a proper 
 manner. 
 
 But the Scriptures contain the hiftory 
 of a more exalted perfon than any of thefe. 
 In them are recorded the actions of our 
 bleffed Lord, while he tabernacled on 
 earth. This illuftrious character is, indeed, 
 worthy of our moft exact imitation: For 
 in it, not the fmalleft blemifh can be dif- 
 cerned, even by the moft acute obferver. 
 
 " He 
 
126 The Duty of 
 
 SERIVL cc £[ e knew no fin, neither was guile ever 
 \^ry^u " found in his mouth." When we follow 
 him through the various fcenes of his life, 
 we difcover the ftridteft and moft uniform 
 regard to the commands of God. If we 
 attend him to the places of public refort, 
 we find him either employed in healing 
 the bodies, or mftrucling the minds of his 
 hearers. If w r e accompany him to the re- 
 tirements of folitude, we hear him pour- 
 ing out his foul to God, in the exercife of 
 fervent prayer. Are his endeavours to 
 render mankind happy mifreprefented, are 
 his miracles declared to be the effects of a 
 league with evil fpirits, we difcover no 
 marks of refentment at this injurious treat- 
 ment, but hear him mildly remonftrating 
 with his accufers againft the improbability 
 of their charge. And even in that trying 
 hour, when ftretched on a crofs, he heard 
 the infulting taunts of his crucifiers, he 
 utters not a fingle word, expreflive of im- 
 patience or refentment; but pleads with his 
 heavenly Father to forgive them this atro- 
 cious crime. So that the hiftory of our 
 Saviour's life, from the cradle to the grave, 
 as it is one continued fcene o£ fuffering, fo 
 
 alfo 
 
Searching the Scriptures. 1 27 
 
 alio is it one continued difplay of the most SERM. 
 exalted virtue. Well, then, do the Scrip- ^^rsJ 
 tures merit our earneft regard, they relate 
 a hiftory to us highly interefting, and 
 are a reprefentation of virtues, eminently 
 calculated to blefs and adorn all thofe who 
 practife them. 
 
 But, in the laft place, Men may be in- 
 duced to fearch the Scriptures, becaufe 
 they yield the ftrongeft confolation. 
 
 As men mull be confcious of their 
 unworthinefs in the fight of God, on ac- 
 count of their innumerable offences, their 
 minds will be often deprefTed with me- 
 lancholy, and they will be apprehenfive 
 of the judgments of Heaven, to punifh 
 their difobedience. Their beft fervices 
 are very imperfect: And even though 
 they were perfect, they can make no a- 
 mends for paft trangreffions. Shall man, 
 therefore, become the victim of defpair? 
 No, Chriftians: To man, the gates of mer- 
 cy ftand wide open. For, in the Scrip- 
 tures,God is declared to be ftrictly juft, 
 and at the fame time the juftiner of thofe 
 who believe in Ghrift. The wonderful 
 
 plan 
 
128 The Duty of 
 
 SERM. pi an f redeeming love is difclofed in all 
 \^~v^j its glory. God, the righteous Governor 
 of the world, is reprefented as fending 
 forth the Son of his love into the world, 
 not to condemn the world, as man's guil- 
 ty fears might have fuggefted, but, that 
 <c whofoever believed in him, might not 
 tC perifh but have everlafting life." So 
 that now, " there is no condemnation to 
 " them who are in Chrift Jefus, who walk 
 " not after the fieih, but after the Spi- 
 * c rit." Men, therefore, have no juft reafon 
 to defpair of the mercy of God, on ac- 
 count of their manifold iniquities : Jefus 
 is able to fave even to the uttermoft, all that 
 come unto God through his mediation: The 
 Scriptures declare Jefus, who once was 
 crucified as a malefactor, in the moft ig- 
 nominious circumftances, to be now exalt- 
 ed as a Prince and a Saviour, having all 
 power in Heaven and earth committed 
 into his hands. Under the rod of afflic- 
 tion, it muft greatly alleviate our fuffer- 
 ings, to regard them as infli&ed by our 
 companionate Redeemer, with this view, 
 that our afFe&ions may be weaned from 
 earth, and fet on the things that are above. 
 
 And 
 
Searching the Scriptures. 129 
 
 SERM. 
 V. 
 
 And we have alfo no reafon whatever to 
 
 diftruft the goodnefs of God, in provid- \*s-\~>j 
 
 ing for all our wants, being affured, " that 
 
 " he who fpared not his own Son, but 
 
 " delivered him for us all, fhall with him 
 
 " alfo freely give us all things richly to 
 
 " enjoy." 
 
 The Scriptures, then, are peculiarly wor- 
 thy of our attention, as they afford the 
 ftrongeft comfort to thofe who are weigh- 
 ed down by a fenfe of their guilt and danger. 
 Surely, then, every man will ftudy the 
 Sacred Volume, fmce fo many advantages 
 ere derived from it. Thofe who neglecl: 
 to improve the precious bleffing, are 
 furely blind to their own intereft, and fhall 
 repent their indifference. By defpifing 
 the revealed word of God, by expofing 
 it on all occafions to the ridicule of the im- 
 pious and profane, they acl a bafe and un- 
 grateful part to that God who bled and 
 died, that finners might be the heirs of 
 everlafting life. But how muft thefe un- 
 godly fcorners tremble and be confound- 
 ed, when they fee the fame Jefus, whofe 
 atonement they defpifed, coming in the 
 clouds of heaven, attended with ten thou- 
 I fand 
 
13° "The Duty of 
 
 SERM. ^ an( j t j mes ten thoufand of the angelic 
 v>*y"n^ hoit; and when they find thofe Scriptures 
 realized, which they affected to treat as 
 the idle ravings of enthufiafm. Be ex- 
 horted, finners, to have a greater value 
 for the favours of God: Be earneftly 
 defirous to flee from the wrath to come: 
 And carefully confult the oracles of truth, 
 which will inftrucl; you in the only effectual 
 means of making peace with God. And 
 do you, Chriftians, who have uniformly 
 regarded the Scriptures with reverence, 
 as written by the infpiration of God, con- 
 tinue to draw from them the fweeteft con- 
 folation. In every trial, in every trouble, 
 have recourfe to them: They will teach 
 you to bear affliction patiently, and they 
 will exhibit to you the great rewards, 
 which, at laft, never fail to attend the up- 
 right in heart. Finally, brethren, be it 
 your prayer to God, that he may enable 
 you to underfland the important truths of 
 religion; that he may impart to you the 
 knowledge of the truth, as it is in Jefus, 
 and may render you capable of receiving 
 with meeknefs, the ingrafted word, which 
 is able to fave your fouls. 
 
[i3i ] 
 
 SERMON VI. 
 
 The Reasonableness of Christ's 
 Commandments. 
 
 VI. 
 
 i John v. 3. 
 And his commandments are not grievous. 
 
 JL HE apoftle, in the beginning of this SERM. 
 verfe, points out the infeparable connection 
 between the principle of love to God, and 
 a cheerful compliance with his laws. In- 
 deed, the laft of thefe, is the only decifive 
 evidence which can be given of the exift- 
 ence of the firft. For no man can, with 
 propriety, be faid to be animated with the 
 pure and exalted principle of love to God, 
 who refufes to yield obedience to the com- 
 mands which he hath iffued. The man 
 I 2 who 
 
132 The Reafonablenefs of 
 
 SERM. who loves the pure and fpotlefs chara&er 
 s^s-v^j of the Almighty, muft, of neceffity, be 
 warmed with an ardent defire of attaining 
 to a refemblance of the character he loves ; 
 and the obfervance of the Divine precepts 
 is the only poffible mean of acquiring this 
 defired refemblance. The apoftle, having 
 laid it down as a truth which is indifput- 
 able, that to love God, is, in reality, to 
 keep his commandments, proceeds to al- 
 fure the difciples to whom he wrote, that 
 thefe " commandments are not grievous." 
 
 The men of the world may be ftartled 
 at this declaration, and may be ready to 
 call in queftion its truth and juftice. They 
 may, from their ignorance of the real na- 
 ture of Chriftianity, reprefent it as a re- 
 ligion which lays upon men heavy bur- 
 dens, and grievous to be borne; the laws 
 of which are very ftricl: and fevere, diffi- 
 cult to be kept, and yet dangerous to be 
 broken ; that it requires us to govern our 
 paffions, and often to withftand our ftrong- 
 eft inclinations and defires; or, in the lan- 
 guage of Scripture, to cut off our right 
 hand, and to pluck out our right eye. On 
 all thefe accounts, they may deny the pro- 
 priety 
 
ChriJTs Commandments. 133 
 
 priety of St. John's obfervation, and refo- 
 lutely aflert, that the nature of God's com- 
 mand ments is directly contrary to his ftate- 
 ment; that they are, indeed, grievous and 
 infupportable. This is the language which 
 is ufually adopted by a prejudiced and mif- 
 guided world. But, when we ferioufly 
 confider, Chriftians, the nature of thofe 
 laws by which we are bound, we muft 
 acknowledge, that the prejudices of the 
 world againft them, are moll unreafon- 
 able. 
 
 That Chriftianity requires nothing griev- 
 ous from its adherents, may appear from 
 the following confiderations, That its laws 
 are reafonable, practicable, and pleafant, 
 and that an obedience to them is accom- 
 panied with the mod fubftantial rewards. 
 
 When we confider that God is the au- 
 thor of our exiftence, and that on him 
 alone depends the continuation of that ex- 
 iftence, we muft acknowledge, that obedi- 
 ence to him, is agreeable to every principle 
 of found reafon, and that he hath a pro- 
 per right to command our worfhip and fer- 
 I 3 vice, 
 
 SERM. 
 VI. 
 
134 ^he Reafonablejiefs of 
 
 SERM. v i ce . This right appears, at firft, to be 
 k^y^j founded upon his creating power, and pre- 
 ferving goodnefs. But he hath alfo even 
 a ftronger claim to our obedience, arifing 
 from the exercife of his redeeming love. 
 Shall the children of men, therefore, refufe 
 to obey that God who made, continually 
 preferves, and hath redeemed them from 
 the punifhment annexed to fin, at no lefs 
 a price than the blood of his beloved Son? 
 Can they ever imagine, that he who carrie 
 into the world with the profeffed view of 
 blefTing them, who, upon every occafion, 
 while he dwelt upon earth, manifefted his 
 friendfhip towards them, and at laft, ex- 
 hibited the ftrongeft poffible proof of his 
 attachment, in fubmitting to an ignomi- 
 nious death, as their fubftitute: Can they 
 ever imagine, that this benevolent Saviour 
 mould require of them any fervices which 
 are unreafonable ? To fuppofe this, would 
 be in reality, to deny the goodnefs of Him, 
 who is emphatically ftyled, the God of 
 Love. 
 
 But the reafonablenefs of obedience to 
 God, not only appears from a considera- 
 tion of that right, which he, as the Creator, 
 
 indifputably 
 
ChrljYs Commandments. 135 
 
 indifputably has to the fervice of his crea- SERM. 
 ture, and from a confideration of his bene- ^y^ 
 volent character, who cannot, without grofs 
 impiety, be confidered as laying upon man 
 an unreafonable yoke, but alio, from a re- 
 view of the laws themfelves, which he 
 hath prefcribed. Thefe laws, whether they 
 regard God, our neighbour, or ourfelves, 
 are admirably fuited to our nature, and 
 advantageous to our intereft. When the 
 Lord enjoins men regularly to adore and 
 worfhip him, when he prefcribes the punc- 
 tual difcharge of the duties of prayer and 
 praife, when he commands them to af- 
 femble, at ftated times, in his fan&uary, 
 there to exprefs their common obligations 
 to him, and entreat him to continue his 
 watchful fuperintendence of their interefts, 
 he enjoins nothing but what is fuited to 
 their nature, as rational and immortal be- 
 ings. For, if it be confiftent with reafon, 
 for a man to return thanks to an earthly 
 benefactor, for his good offices, or kind 
 intentions toward him; if it be reafonable 
 to requeft him ftill to continue his friend- 
 fhip and regard ; if it would be totally in- 
 confiflent with reafon for a man to acl: a 
 I 4 part 
 
136 The Reafonabknefs of 
 
 S V^ M# P art PP°fi^ t0 ^is, in fo far as refpe&s 
 \_^vx^ a fellow-creature, much more is it rcafon- 
 able for man to acknowledge the goodnefs 
 of Him, to whom he is indebted for his 
 all, and to fupplicate the continuance of 
 His care and protection, on whom he en- 
 tirely depends, Befides, the duties of de- 
 votion have a tendency to keep alive in a 
 man a remembrance of his immortal def- 
 tination, and gradually to prepare him for 
 that happier land, which lies beyond death 
 and the grave. If he were not perpetual- 
 ly reminded of the fhortnefs and uncertain- 
 ty of human life, if the feafon did not 
 ftatedly arrive, for calling off his attention 
 from the things on earth, and raifing it 
 to the things in heaven, what, my friends, 
 would be the confequence? Inftead of 
 confidering this world as only the prepa- 
 ration for another, he would undoubtedly 
 regard it as his all; and, forgetful of the 
 interefts of his immortal fpirit, would have 
 all his affections engroffed with fublunary 
 objects, which cannot poflibly ^ield un- 
 mixed happinefs, and which, in a very 
 little time, he mail be forced to relinquifh. 
 Thofe precepts, therefore, which refpecl: 
 
 the 
 
Cbri/i^s Commandments. I r 
 
 the worlhip of the Almighty, muft be re- s ' 
 garded as ftrictly correfponding with th 
 nature of man, as eminently conducive to 
 his beft and deareft interefts. And there 
 is nothing of difficulty or trouble in the 
 external performance of them, but what 
 even hypocrify can make tolerable to it- 
 felf. And certainly they muft not only be 
 much more eafy, but are delightful, when 
 they are directed by our underflandings, 
 and accompanied with our hearts and affec- 
 tions. 
 
 As for thofe laws of religion, which re- 
 fpecl: the duty that a man owes to him- 
 felf, as temperance; or to others, as the 
 feveral branches of juftice and charity, . 
 which are comprehended in thefe fhort, 
 but emphatic rules, of loving our neigh- 
 bour as ourfelves, and of doing to others, 
 as we would have them to do to us; there 
 is nothing in all thefe laws, but what is 
 moft reafonable and fit to be done by man ; 
 nothing, but what, if he were to confult 
 his own intereft, he would chufe; nothing, 
 in fhort, but what is eafy to be under- 
 ftood, and as eafy to be pra&ifed, by a 
 willing mind. The practice of all thefe is 
 
 fuitable 
 
138 The Reafonablenefs of 
 
 SERM. f u itable to our nature, and agreeable to the 
 \^~y^j frame of our understandings ; proper to our 
 circumftances in this world, and prepara- 
 tory to our happinefs in the next. No 
 man's reafon did ever dictate to him the 
 contrary of any of thefe ; that it is fit for 
 a creature not to love God, to be undutiful 
 to his great Sovereign, and ungrateful to 
 his beft Benefactor; that it is reafonable for 
 a man to deftroy himfelf by intemperance, 
 or to hate, defraud, and opprefs thofe a- 
 round him. Natural reafon, itfelf, if man 
 did but liften to its dictates, is an enemy 
 to all thofe fins, and a law againft all thofe 
 vices. Nay, even thofe precepts of the 
 gofpel, which feem to be moft harfh and 
 difficult at firft appearance, if their nature 
 and tendency be rightly viewed, will ap- 
 pear to be both reafonable in themfelves, 
 and really productive of advantage to the 
 man who obferves them. For inftance, 
 what can be more reafonable than deep for- 
 row and contrition for our paft offences? 
 For if we do not cherifh thefe fentiments, 
 which are fo adapted to our character as 
 finners, we cannot poffibly regard the God 
 of uprightnefs, againft whom we have tref- 
 
 paffed, 
 
Cbrijfs Commandments. 139 
 
 paffed, without feeling a high degree of dif- SE ^ M ' 
 quiet and terror. What can be more rea- \^r**J 
 fonable, than to refolve, in an humble de- 
 pendence upon Divine aid, to abandon 
 thofe paths of folly in which we had heed- 
 lefsly wandered, and more fteadily to per-. 
 fevere in the paths of righteoufnefs. For 
 if we do not thus refolve, we muft ftill 
 confider ourfelves as at enmity with God. 
 The proper government of our paffions, 
 alfo, though it may have fomething in it 
 which is troublefome, has yet nothing that 
 is unreafonable, or really to our prejudice. 
 If we give a loofe rein to any of our paf- 
 fions, we only gratify ourfelves for the 
 prefent, in order to our future uneafinefs; 
 but if we refift and conquer them, we lay 
 the foundation of perpetual peace and tran- 
 quillity within us. 
 
 In fhort, to give only another example, 
 can any thing be more reafonable, than to 
 cherifh a patient and cheerful refignation 
 to the will of God, who beft knows the 
 manner in which our intereft can be effec- 
 tually promoted. The cultivation of this 
 becoming temper of mind, is the beft mean 
 of preventing anxiety, in confequence of 
 
 the 
 
140 Tbe Reafonablenefs of 
 
 SERM. t } ie vieiffitudes of life, it certainly makes 
 x.sy^j the worfl condition upon earth, as tole- 
 rable as it can be, and much more eafy 
 than it would be otherwife. 
 
 From this fhort review of fome of the 
 leading precepts of Chriftianity, it would 
 appear, that the obfervation of the apofile is 
 juft, that the commandments of God are 
 not grievous, in fo far as refpe&s their con- 
 fiflency with reafon, and their conformity 
 to our immortal nature. But the truth of 
 the Apoftle's remark will farther appear, if 
 we confider that the precepts of the gofpel 
 are practicable. 
 
 Man is not deflitute of fufficient power 
 and ftrength for the performing of God's 
 commands. Had God given him laws, 
 but no power to keep them, his command- 
 ments would then, indeed, have been griev- 
 ous. It is true, that man is not now the 
 fame perfect being as when he fprung from 
 the Creator's hand. In the blifsful ftate of 
 innocence, it was his chief glory, his fupreme 
 delight, to comply with the Divine will. 
 No impediment then flood in the way of 
 the difchargc of his duty: For he delight- 
 ed 
 
Chrifis Commandments. 141 
 
 ed in the law of the Lord his God, after SERM. 
 the inward man. But the moment that fin k^y-^J 
 was introduced, a miferable reverfe took 
 place in his fentiments and affections. He 
 now felt within him a ftrong difinclination 
 to that law, which he had been hitherto ac- 
 cuftomed to regard with reverence and 
 love. His heart was fet in him to do 
 evil, and that continually. All his de- 
 fendants have fhared in that corruption 
 which the fall originally introduced. Nu- 
 merous, indeed, are the temptations which 
 affail man in his. journey through life. 
 The hideous gulf of vice lies on either 
 fide the road which leads him to the land 
 of reft, and at every winding of the ftrait 
 and narrow pafTage, a fpiritual foe is plac- 
 ed, retained in the fervice of the prince 
 of darknefs, the declared enemy of God 
 and/man, who either attempts to force the 
 paffenger to an inglorious retreat from the 
 field of combat, or elfe endeavours to harrais 
 and perplex him with doubts and fears re- 
 fpecling the ftate of his foul, and the mer- 
 cy of his God; or, with the fmile of pre- 
 tended friendfhip, invites him to a confer- 
 ence, and with dazzling promifes of un- 
 mixed 
 
*4 2 The Reafonablenefs of 
 
 S ^ M - mixed happinefs, allures him to his alli- 
 \^r^j ance, and feduces him to commit a heinous 
 a£t of treachery againft his foul, by en- 
 lifting him in the fervice of iniquity. To 
 fpeak without a metaphor, the devil, the 
 world and the flefh, are up in arms againft 
 every frail fon of Adam, and powerfully 
 entice him, by the moft winning and fe^ 
 du&ive allurements, to forfake the fervice 
 of the Creator, to renounce his law, to 
 trample under foot his facred ftatutes, and 
 to acknowledge the fovereignty of no other 
 power whatever, but of paffion, and the 
 corrupted bias of his own heart. Such is 
 the true Hate of human life; fo numerous 
 and powerful are thofe enemies, with which 
 it is neceffary that the fervant of God fhould 
 contend. But notwithftanding the power 
 of thofe enemies of the foul, the fervant 
 of God hath no occafion to be difcour ag- 
 ed, or to relinquifh that combat, on which 
 his everlafting happinefs depends. Though, 
 in confequence of his natural imbecility, 
 he is unable of himfelf to fulfil the law 
 of God in all its purity and extent, the 
 grace that the gofpel offers to him for his 
 affiftance, is fufficient to carry him through 
 
 the 
 
ChrljTs Commandments. 143 
 
 the midft of difficulty and danger, and SERM. 
 make him perfevere in his Chriftian courfe y^^^ 
 rejoicing. The Spirit of the Lord, which 
 is communicated to every man who hum- 
 bly and fincerely afks it, mail enlighten 
 his underftanding, fo as to enable him to 
 difcern the native deformity of fin, and 
 the beauty which is in holinefs; it fhall 
 purify his heart from all thofe corrupt 
 affections, which fin hath implanted, and 
 endow him with thofe heavenly graces, 
 thofe holy difpofitions, which will ftrength- 
 en and fupport him in his obedience to 
 God, and enable him fuccefsfully to van- 
 quifh every temptation which would feduce 
 him from the path of uprightnefs. Thus 
 though men have contracted a great degree 
 of weaknefs, by their wilful degeneracy 
 from rectitude, that grace, which the gof- 
 pel offers to them for their affiftance, is 
 fully fufficient. Indeed, the particular rea- 
 fon which the apoftle affigns for his de- 
 claration, that the commandments of 
 God are not grievous, is evidently this, 
 becaufe he offers men an aid proportion- 
 able to the difficulty of his commands, and 
 the neceffity of their condition. For im- 
 mediately 
 
144 ^ e Reqfonablenefs of 
 
 SERM. mediately after the text, we find thefe 
 \s*v->u w °rds, " Whofoever is born of God, over- 
 " cometh the world." Therefore, the Divine 
 commandments are not grievous, becaufe 
 every child of God is endued with a 
 power by which he is enabled to refill 
 and conquer the allurements of fin. But 
 who are they who can, with propriety, be 
 entitled the children of God? The fame 
 apoftle informs us, in the firft chapter of 
 his gofpel, that as many as receive the 
 Saviour, in the various offices to which the 
 Almighty hath appointed him, (hall derive 
 power from him to become the fons of 
 God. Is it not, therefore, matter of deep 
 regret and forrow, to find any man re- 
 fufing to believe in Chrift, who hath in- 
 vited all to come unto him, who is the 
 great Phyfician of the foul, who alone is 
 able, by the communication of his Spirit, 
 to root out thofe feeds of corruption which 
 prevent its happinefs and improvement, 
 and to invigorate its faculties, to melio- 
 rate its affections in fuch a manner, as to 
 render it capable of ferving the Creator 
 without diftra&ion. The truth is, that 
 thofe who are accuflomed to complain of 
 
 the 
 
ChriJPs Commandments. 145 
 
 VI. 
 
 the impracticability of the Divine precepts, SERM. 
 who give them the epithets of rigorous and 
 auftere, are men who are fo rivetted in 
 their attachment to fin, that they feel 
 themfelves unable to abandon it, from the 
 power which the habitual indulgence of 
 evil propenfities hath acquired over them. 
 Yet, even in fuch men, the native power 
 of confcience is not totally deftroyed. 
 There are particular feafons, when it acts 
 within them as the inftrument of Divine 
 correction, and from the review of their 
 conduct, which they are frequently com- 
 pelled to take, difplays to them the worth- 
 leflhefs of their character, and reprefents 
 the danger to which they (hall unavoidably 
 expofe themfelves, if they do not affume 
 different fentiments, and act in a very dif- 
 ferent manner. To filence thefe remon- 
 ftrances of confcience, to appeafe the ftorrrt 
 within them which fhe hath raifed, by 
 the fair reprefentation of their character 
 and conduct, they endeavour to frame 
 fome apology for their deviation from the 
 ways of rectitude. The apology to which, 
 in general, they have recourfe, is this, that 
 conftituted as they are by nature, and fitu- 
 K ated 
 
146 The Reafonabltnefs of 
 
 SERM. ate( j m a wor i ( i which abounds with every 
 \^y^j incentive to vice, they cannot act differ- 
 ently : nay, in urging this apology, they are 
 often guilty of the grofleft and moft fhock- 
 ing impiety: Hath the Creator, fay they, 
 implanted within us a variety of paflions 
 and defires, and does he indeed prohibit 
 us from indulging thefe. Shall the teach- 
 ers of Chriftianity perfuade us to believe, 
 that a being who is perfect, can be cap- 
 able of fuch inconfiftency, between what 
 he hath done, and what he hath enjoin- 
 ed ? Vain and deluded mortals ! your rea- 
 foning fhall be of no avail to you, when 
 you are fummoned to appear before the 
 all-perfect God, when you are afked what 
 improvement you have made of the ta- 
 lents committed to your charge, and whe- 
 ther or not you have made his glory the 
 grand fcope and aim of all your actions. 
 Would to God, that the children of men 
 would ferioufly reflect on the occurrences 
 which ihall take place in a future world, 
 in which all deceit and fophiftry fhall be 
 found ineffectual to influence the decifion 
 of Him who is omnifcient, in which the 
 truth fhall be revealed without difguife, and 
 
 the 
 
Chrlfis Commandments. 147 
 
 the fate of Adam's fons irrevocably deter- SERM. 
 mined, according to the characler which \^^j 
 they have maintained upon earth. The 
 parable of the talents delivered by our Sa- 
 viour, in the twenty-fifth of Matthew's 
 gofpel, declares the truths to which we 
 have alluded above, in the moft unequi- 
 vocal terms. Though men, therefore, muft 
 be confidered as incapable in themfelves, 
 of obeying the Divine law, yet, as the 
 gracious aid and dire&ion of Him, who is 
 at once omnipotent and omnifcient, hath 
 been promifed to all, who in fmcerity re- 
 queft thefe favours, they are excluded 
 from making any apology for neglect or 
 difobedience to God, and if they perifh in 
 their fins, their blood muft reft upon their 
 own heads. 
 
 That the commandments of God are 
 not grievous, may appear alfo from this 
 confideration, that they are pleafant, and 
 that compliance with them is accompa- 
 nied with the moft fubftantial recom- 
 pence. This truth is beautifully repre- 
 fented in the book of Proverbs. H Hap- 
 " py," faith Solomon, " is the man that 
 " findeth wifdom, and the man that get- 
 K 2 « teth 
 
148 The Reafonablenefs of 
 
 SERM. « ^k underftanding. For the merchan- 
 k*s*tkJ " dize of it is better than the merchandize 
 " of filver, and the gain thereof, than fine 
 " gold. She is more precious than ru- 
 c< bies and all the things thou canft de- 
 " fire, are not to be compared unto her, 
 " Length of days is in her right hand, 
 " and in her left hand, riches and honour. 
 " Her ways are ways of pleafantnefs, and 
 u all her paths are peace. She is a tree of 
 fi life to them that lay hold upon her, and 
 u happy is every one that retaineth her." 
 In thefe ftrong and pathetic terms, does 
 Solomon defcribe the blefied ftate of thofe 
 who confecrate their lives to the fervice 
 of God, and who in fo doing, acT: a 
 part ftri&ly confiftent with true wifdom. 
 And Solomon was, of all men, beft able 
 to give a true and impartial ftatement of 
 the fad. His life, like that of moft of 
 Adam's race, had been a chequered fcene : 
 A mixture of virtue and vice, of resolution 
 and of weaknefs. He had tried the plea- 
 fures with which the men of the world 
 are fo much captivated, and had experi- 
 enced thofe pleafures to be fo tranfitory, 
 fo inadequate to the dignity of an immor- 
 tal 
 
ChriJFs Commandments. 149 
 
 tal foul, that he at laft concluded his ex- SERM. 
 animation, with the fhort, but emphatic \^>v^ 
 remark, <c Vanity of vanities, all is vanity.' * 
 He, on the other hand, experienced fuch 
 unadulterated happinefs, from the purfuit 
 of religion, that he was led to declare, that 
 the objects of defire, which are merely con- 
 nected with the earth, could not, with any 
 propriety, be even put in competition with 
 this noble and dignified purfuit. In the 
 performance of his duty, the fervant of 
 Jefus experiences a delight, infinitely fupe- 
 rior to that which is felt by the men of 
 the world, when their corn, and wine, and 
 oil, do mod abound. Guided by the wif- 
 dom which proceedeth from above, and 
 aflifted by the ftrength of Him who is in- 
 vincible, he is enabled to perform the 
 journey of life, in a fafe and honourable 
 manner, and to prove more than a con- 
 queror, over all his foes, through his bleffed 
 Saviour. Thus directed, and thus ftrength- 
 ened, he has no reafon to repine at the 
 arduous, and difficult nature of any par- 
 ticular duty, but rather has the moll folid 
 reafons for rejoicing, that the performance 
 of it is rendered fo eafy and pleafant, and 
 K 3 that 
 
150 The Reafonahlenefs of 
 
 SERM. that the yoke of Chrift, when compared 
 y^Y^J w frh tne y°ke of fin, is really that liberty, 
 to which mortals ought always to afpire. 
 
 The ambition of the Chriftian, though 
 it is unbounded, like that of worldly men, 
 is not productive of the fame pernicious 
 confequences. The higher he rifes in the 
 fcale of Chriftian worth and excellence, his 
 pleafures are the fweeter. No perplexing 
 cares attend his laudable defire of advance- 
 ment. An ardent defire to pleafe his Lord 
 and Mafter, is the great object of his 
 thoughts; to this defire every other confi- 
 deration is fubfervient, and the attainment 
 of this defirable object, conftitutes his fu- 
 preme felicity. The man who has reach- 
 ed the fummit of earthly grandeur, ftands 
 upon a dangerous height: Envy may throw 
 her envenomed fhafts, and being fuccefs- 
 ful in her aim, may hurl him down into 
 the depths of obfcurity. A confcioufnefs 
 of this danger, will keep him difturbed. 
 But the man who is folicitous to obey his 
 God, enjoys ferenity and peace: He can 
 defy the efforts of the malicious: He hath 
 his witnefs from within, and his record on 
 high. The fon of avarice from obferving 
 
 the 
 
Cbri/Ps Commandments, 151 
 
 VI. 
 
 the unftable nature of wealth, may well S ^RM. 
 be alarmed left his riches flee away. But 
 the difciple of Chrift, whofe riches are 
 his integrity, and faith, and hope, and 
 love, knows that thefe are durable riches 
 and righteoufnefs; and that, through the 
 ftrength of Divine grace, he mall be en- 
 abled to hold them faft. The flave of in- 
 temperance may lofe his capacity for en- 
 joyment, and deeply regret the pleafures 
 which are paft, never more to return. But 
 the pleafures of the Chriftian, as they are 
 infinitely more refined in their nature than 
 his, will ever become more exquifite, as 
 he grows in grace, and in the knowledge 
 of God his Saviour, and are lafting as the 
 exiftence of the immortal foul. The ad- 
 herent of infidelity, may, at the clofe of 
 life, flirink from the gloomy profpecT: of 
 annihilation, or, involved in doubt and un- 
 certainty, may tremble at the thought of 
 what awaits him, if, indeed, a God exifts. 
 But he who believes in that life and im- 
 mortality which the gofpel hath brought to 
 light, rejoices in the profpecl:, and though 
 he cannot fully acquit himfelf of fin, he 
 looks with confidence to the blood of a- 
 K 4 tonement. 
 
152 The Reafonablenefs of 
 
 SERM. tonement, which fhall wafh away the deep- 
 k^^j eft ftains of guilt, and anticipates the joy- 
 ful events of that day, when he fhall be 
 prefent with his God. What a remarkable 
 difference, therefore, is there even in the 
 prefent flate, between the fervants of the 
 world and fin, and the true fervants of 
 Chrift, in point of happinefs! But the 
 pleafure experienced by the latter, from 
 their devotednefs to God, while upon earth, 
 is to be confidered only as a flight foretafle 
 of that pleafure, which, through the me- 
 rits and mediation of Jefus, fhall crown 
 their labours of love, when |they fhall be- 
 come the inhabitants of heaven. Then 
 they fhall be admitted to the full enjoy- 
 ment of the bleffed God, an enjoyment 
 which fhall laft while the ceafelefs ages of 
 eternity continue to roll. The foul of 
 man is incapable, while it animates the ta- 
 bernacle of clay, to form any adequate con- 
 ception of this enjoyment, for the nature 
 of it hath not been revealed to us diftincT:- 
 ly: Suffice it then to fay, that the defires 
 of the pious and upright foul fhall then be 
 fatisfied in their full extent. Are the com- 
 mandments of our God, then, Chriflians, 
 
 to 
 
Chri/Fs Commandments. 153 
 
 to be termed grievous, fince they appear SERM. 
 to be fo admirably fuited to our nature, k^t^j 
 as rational and immortal beings; fmce the 
 Divine aid is granted to us, whereby the 
 difficulty of obedience is removed, and 
 fuice obedience is crowned with fo glorious 
 a recompence, bellowed upon the believer, 
 by that God who accepts his perfon and 
 fervices, through the atonement and inter- 
 ceflion of his Son? No: they cannot be 
 .called grievous. " Looking, then, to him 
 " *who is the author and the finifher of 
 " our faith, and who, x for the joy that was 
 "" fet before him, endured the crofs, de- 
 a fpifing the fhame ; let us lay afide every 
 " weight, and the fin which doth moil 
 " eafily befet us, and run with patience 
 " and perfeverance the race which is fet 
 9 before us," approving ourfelves as the 
 faithful and fubmiflive fervants of Jefus 
 Chrift, " whofe yoke is eafy, and whofe 
 " burden is light." 
 
[ 154 ] 
 
 SERMON VII. 
 
 The Regulation of the Affections, 
 
 Colossians iii. 2, 
 
 Set your affetlion on things above, not on 
 things on the earth. 
 
 SERM. iSUMEROUS and important are the 
 
 1TIJ * 
 
 ^_^. benefits refulting to mankind from the gof- 
 pel of Jems Chrift; and it is one of the 
 moft diftinguifhed of thefe, that the Apof- 
 tie Paul has in view, when he addrefles the 
 Coloffians in the words of the text, li Set 
 " your affedion on things above, not on 
 " things on the earth." 1 he afFedions are, 
 confeftedly, the main fprings of human 
 adion: The regulation of thefe, therefore, 
 mull be confidered as effential to the peace 
 
 and 
 
The Regulation of &c. 155 
 
 and happinefs of man. To regulate them S ^RM- 
 in a proper manner, and to direct them to v^-yv^ 
 fuitable objects, has been univerfally the 
 aim of moral writers, and they have all 
 pretended to have been fuccefsful in their 
 endeavours. But never was this excellent 
 end fo rationally aimed at, or fo fuccefsful- 
 ly accompliihed, as under the gofpel dif- 
 penfation; which, by exhibiting a new 
 fcene of things, hath difcovered a new fet 
 of objects to the affections of mankind, 
 and hath given them a direction, as far fu- 
 perior to any that was ever prefcribed by 
 mere philofophy, as the heavens are high- 
 er than the earth. 
 
 All that is at prefent propofed, in farther 
 difcourfmg from thefe words, is to recom- 
 mend and enforce the exhortation of the 
 Apoftle, by a comparative view of the 
 things above, and the things on earth; and 
 to point out the effectual mode of acquir- 
 ing that heavenly frame of mind, which 
 Paul himfelf pofTeffed, from which he 
 reaped the molt fublime and permanent 
 joys, and which it was the earneft defire, 
 the conftant prayer, of this great and good 
 man, that all the profefling followers of 
 
 Jefus 
 
l 5& The Regulation of 
 
 S vn M * J e ** us m; g Il{: attain, fince it was indifpen- 
 Ks~v*^t fibly necefTary to their falvation. 
 
 By the things above, we are to under- 
 ftand the things of another world, the 
 joys of heaven, the pleafures at God's 
 right hand. By the things on earth, are 
 reprefented the poffeffions and pleafures 
 of a prefent world. That the laft are 
 vaftly inferior to the firft of thefe, with 
 regard to the acquifition of happinefs, will 
 appear with the moft convincing evi- 
 dence, from two familiar examples. 
 
 And, firft, let us attentively review the 
 effects which are produced, when the affec- 
 tions are regulated and engroffed by in- 
 temperate ambition. The man who is 
 inflaved by this principle, is one who con- 
 fiders this world as his all, and labours to 
 obtain the objed of his defires, by any 
 means, and at all events. As he has but 
 one object in view, the acquifition of pow- 
 er and influence, his mind is abforbed by 
 tiiis favourite object. No other confider- 
 ation, however weighty and important, is 
 allowed to divert him from his keen pur- 
 
 fuit 
 
the Affcftions. HI 
 
 fuit of honour: Dreams of aggrandizement SE ^' 
 en^-rofs his hours of repofe, while plans, v^y^y 
 which tend to fecure promotion, occupy 
 his days of activity. That he may fecure 
 the fuccefs of thefe plans, he will conde- 
 fcend to meannefs which is directly repug- 
 nant to every principle of integrity and 
 worth. Truth will be a ftranger to his 
 lips. The defpicable arts of flattery will 
 be employed to win thofe to his intereft, 
 who are nearer the fummit of power than 
 himfelf. Virtues, which they never pof- 
 feffed, will be lavifhly afcribed to them: 
 While vices, of which they are notorious- 
 ly guilty, will carefully be palliated, nay, 
 fometimes arrayed in the garb of virtue: 
 Commendation will be given, where there 
 is room for cenfure, and the language of 
 compliment exhaufted upon men, who 
 ought to be the objects of general averfion. 
 If friendfhip ftands in his way, friendihip 
 is facrificed at the fhrine of intereft: all the 
 endearing ties of affection are forgotten, 
 and the man for whom he profeffed, and 
 even, perhaps, felt regard, before his affec- 
 tions were governed by intemperate ambi- 
 tion, is made to feel the fmart of broken 
 
 vows, 
 
158 The Regulation of 
 
 SERM. V ows, and violated engagements. Huma- 
 k^y^j n ity an d benevolence are only gratified, 
 provided they interfere not with his 
 fchemes. 
 
 It would be improper to fay, that all 
 thefe offences againft the gofpel of Chrift, 
 are conftantly committed by the fons of 
 ambition. To fome of them, the path of 
 honour is fo acceflible, as to render thefe 
 offences often unneceffary. But the na- 
 ture of ambition, Chriftians, mufl be ac- 
 knowledged to be fuch, that if they are 
 ever found neceffary, they will without 
 fcruple be pra&ifed; for the confciences of 
 thofe who are flaves to an unhallowed af- 
 fection, are very flexible, and unable to 
 withhold them, on numberlefs occafions, 
 from the tranfgreffion of the laws of right- 
 eoufnefs. Now fuppofe men of this de- 
 fcription, in poffeffion of the obje&s for 
 which they have made all thefe facrifices. 
 Are they happy? Happinefs is the profefT- 
 ed purfuit of every man, on whatever ob- 
 ject his afFedions may reft. Are the fons 
 of ambition happy? We cannot fay they are. 
 There is no termination to their lofty de- 
 fires. They are as far from real enjoy- 
 ment 
 
the AjfeEtions* 159 
 
 ment, as on the day when they began their SERM. 
 career. Their days as reftlefs, their nights v^vv-? 
 as fleeplefs as ever. They have laboured 
 in vain: Even the very honours, which 
 they fo keenly fought, are an oppreffive 
 weight. Their cares, inftead of being di- 
 minifhed, are vaftly increafed; for man is 
 incapable of altering the nature of his im- 
 mortal foul. Its defires ultimately point to 
 an higher enjoyment, than the world can 
 beftow. They have fooliihiy thought that 
 unmixed happinefs was an inhabitant of 
 earth ; but, to their forrowful difappoint- 
 ment, they have not been able, as yet, 
 with all their diligence, to difcover the 
 place of her abode. And if the grace of 
 God be not vouchfafed to them, before 
 they leave this world, on which their 
 hopes were wholly founded, they mull, 
 with fearful anxiety, look forward to a fu- 
 ture ftate, as they mult be confcious to 
 themfelves that they never endeavoured to 
 cultivate a friendfhip with that great eter- 
 nal Being, whofe exiftence they cannot, 
 with all their efforts, absolutely difDelieve. 
 How foolifh and inconfiderate then, Chrift- 
 ians, to a reflecting mind, diverged of preju- 
 dice, 
 
160 The Regulation of 
 
 S y™ dice, and viewing things with candour, muft 
 v^y^ the conduct of thofe appear, who, for the 
 trifling toys of grandeur and diftindrion, 
 forego the pearl of great price ; who lofe a 
 fubftantial and durable happinefs, in purfuit 
 of one, which is only the offspring of a 
 deluded imagination? Fools indeed they 
 muft be efteemed, to forego the glories of 
 immortality, for the empty honours of this 
 world; to forego the applaufes of affem- 
 bled angels and the fpirts of juft men made 
 perfect, for the praifes of a fickle multi- 
 tude, guided by the caprice of the moment, 
 and conftantly transferring from one fa- 
 vourite to another, their regard and efteem. 
 Mark then, I befeech you, Chriftians, the 
 (hiking contrail between the man whofe 
 ambition the world engrofles, and the man, 
 whofe glorious ambition it is, to a£t as the 
 faithful fervant of God, whofe hopes, find- 
 ing no folid foundation here below, foar a- 
 loft to the world above. While the one, 
 in keen profecution of his worldly plans, 
 frequently deviates from the laws of up- 
 rightnefs, the other mounts higher in the 
 fcale of Chriftian excellence, and attains 
 to a nearer refemblance to that God who 
 i is 
 
the AffeBlons\ 161 
 
 is the fource of all perfection. While the SERM. 
 
 n , . . . VII. 
 
 ambition or the one, in proportion to its v^vs^ 
 
 increafing influence over the mind, prevents 
 his own happinefs, and wars againfc the 
 peace and enjoyment of his fellow-men, 
 the exalted ambition of the other, confers 
 upon him in its exercife, ftill higher and 
 higher enjoyments, becaufe it makes him 
 more intimately acquainted with his Crea- 
 tor and Redeemer. While the acquisitions 
 of the one are conftantly liable to be re- 
 moved, by the peftilential breath of ca- 
 lumny, by the fluctuation of popular o- 
 pinion, the attainments of the other are 
 iafe, and beyond the reach of removal, be- 
 caufe they are defended by an invincible 
 bulwark, they are guarded by the favour 
 and protection of the Sovereign of all, 
 whofe will is incontroulable, whofe pro- 
 miles to his faithful people fliall ever meet 
 a full accompliihment. Choofe, then, 
 Chriftians, this day, whom ye will ferve. 
 Shall you bend the knee to the world? 
 Shall you comply with its pernicious max- 
 ims ? Will you be dazzled by the alluring 
 oilers of happinefs which fhe makes ? Will 
 you encreafe the croud of ambition's vo- 
 L taries ? 
 
162 "The Regulation of 
 
 S ^ M - taries? God forbid! What has the world 
 ^^sr^j to give in exchange for your fouls. No- 
 thing, be afiured, that will remain: For 
 the world, and the fafhion of the world 
 fleeteth away. Inftead then, of having 
 your affe&ions fixed upon the tranfitory 
 honours and d inunctions which the prefent 
 ftate affords, let it be the defire of your 
 fouls, to fecure thofe immortal, unchange- 
 able, eternal glories, which the heavenly 
 land holds forth to your acceptance: Let 
 it be your earneft endeavour, through the 
 powerful aid of Divine grace, to comply 
 with the exhortation of Paul, and to fet 
 your affe&ions on things above. 
 
 Another inftance which decidedly proves 
 the inferiority of the things on earth to the 
 things above, is deducible from the effecls 
 vifibly produced by the fway of avarice 
 over the affedions. This baneful prin- 
 ciple occafions in the breaft of man the 
 utmoft anxiety, and produces the fevereft 
 and raoft ineffectual labours. He who is 
 influenced by this grovelling vice, is an 
 enemy to himfelf as well as to others. 
 His defire of wealth is infatiable. The 
 meaneft artifices will often be put in prac- 
 tice 
 
the Jfecliotis. 163 
 
 VII. 
 
 tice before his expectations fhall be dif- S ^ M * 
 appointed. No permanent principle of 
 generofity can refide within him. And 
 when he has hoarded up wealth, does 
 happinefs blefs him with her fmiles. 
 Alas! No: He is inwardly torment- 
 ed with the fear of lofing what he hath 
 amaffed. The made of the midnight 
 robber hovers around him. His fpirit is 
 reftlefs and difiurbed. Inftead of ufing 
 what he hath laboured to acquire with in- 
 ceffant toil, he often denies himfelf the 
 conveniences, and fometimes even the ne- 
 ceflaries of life. It is not, therefore, to be 
 expected, that when the helplefs widow, 
 and the deftitute orphan appear before 
 him, and with tears, fufficient to melt 
 any heart but his, implore a fmall pittance 
 from his gathered ftore, he will grant their 
 earneft requeft; and when it is confidered, 
 Chriftians, that wealth is liable to fo ma- 
 ny revolutions, that it frequently, on a 
 fudden, leaves its deluded pofleflbr, car- 
 rying along with it all his ideal fchemes 
 of happinefs, we muft pity, while at the 
 fame time, we defpife the infatuation of 
 the avaricious. Like the child of world- 
 ly 2 ly 
 
v-^v%^ 
 
 164 The Regulation of 
 
 S vm^* "y am - : ->ition, he, t00 5 has laboured: But 
 he has laboured in vain. He has unnecef- 
 farily fubjeded himfeif to a load of cares 
 through life, but after all his cares, happi- 
 nefs, like the airy phantom which eludes 
 the grafp, flies before him, and he cannot 
 poflibly overtake it. How great then the 
 folly of all whofe affedions reft upon the 
 riches and honour of this world! What 
 accumulated diftrefs proceeds from the do- 
 minion of avarice! 
 
 Turn again, to the other hand, my 
 friends, and contemplate the character and 
 condudt of the difciple of Jefus, whofe af- 
 fections are fixed on the things above. 
 He labours too to acquire riches: Nor are 
 his labours ineffectual. Integrity, and faith, 
 and hope, and love, conftitute his wealth: 
 Thefe are durable riches and righteoufnefs. 
 Thefe he mall be enabled to retain in fpite 
 of all the adverfe events of human life: 
 Thefe are the inexhauftible fources of joy 
 and fatisfadion to his foul : Thefe bright- 
 en the faireft fcenes of profperity, and en- 
 liven the darkeft gloom of amidion: 
 Thefe are fo many pledges of that eternal 
 joy which fhall be the inheritance of the 
 
 fons 
 
the Affeftions. 165 
 
 ibns of God. Confider the blefied ei^ds s ^- 
 produced by his heavenly-mindednefs. \^^r^j 
 Is he enriched with worldly goods; un- 
 like the bafe fon of avarice, he opens wide 
 the hand of bounty, and cheerfully con- 
 tributes to the relief of the poor and needy. 
 Thus he v hath reafon to fay, with the 
 charitable Job: " When the eye faw me, 
 " then it blefied me, and when the ear 
 c< heard me, it gave witnefs unto me, be- 
 " caufe I delivered the poor that cried, 
 " and the fatherlefs, and him that had 
 " none to help him : The bleffing of him 
 ct that was ready to periili came upon me, 
 " and I caufed the widow's heart to fing for 
 " joy." Setting his afTe&ions on the things 
 " above, and habituated to the contempla- 
 tion of a God of love, who ever defires 
 to promote and fecure the happinefs of his 
 creatures, he fludies to refemble this pat- 
 tern of infinite benevolence, and as a de- 
 cifive proof of his imitation, haftens to re- 
 move, or, at leaf! to alleviate, the wants 
 and woes of his fellow men. 
 
 Again, is the difcipie of Jefus Rationed 
 by providence in the cbfcure vale of po- 
 verty? And will any connderation induce 
 L 3 him 
 
1 66 The Regulation of 
 
 s ?£^* him to infringe the property of others? 
 
 v^y^ No: His mind is too full of heavenly ob- 
 jects; his thoughts are too intently fixed 
 on religion's awful truths; his hopes are 
 too much elevated by the profpecl of that 
 blifs which awaits the righteous, as their 
 everlafting portion, ever to allow him to 
 depart from the laws of juftice and integ- 
 rity: He is fatisfied with his fcanty fhare 
 of worldly goods, and refigns himfelf to the 
 difpofal of Him, who is no refpedter of per- 
 fons, who to promote the wifeft and moft 
 beneficial defigns hath raifed fome to elevat- 
 ed rank, and appointed others to fill the low- 
 er ftations of fociety. Behold then, Chrift- 
 ians, the picture. There is the man, whofe 
 heart is fixed on the attainment of worldly 
 pofleffions. There is he whofe hopes are 
 ultimately pointed towards heaven. Ex- 
 amine carefully the features of each. Doth 
 not the difference forcibly ftrike you ? Are 
 ye not conftrained to pity the one, and view 
 with approbation the other? No man, in- 
 deed, who is capable of appreciating true 
 excellence, can withhold his affent from 
 this propofition, that the Chriftian, who 
 fets his affections on heavenly objects, is 
 
 infinitely 
 
the AffeBions. 167 
 
 infinitely fuperior to him whofe grovelling SERM. 
 deiires centre in the earth, Be it then v^vs^ 
 the ftudy of us all, my friends, to acquire 
 this noble, this elevated frame of mind. 
 
 Several very ftriking inftances might here 
 be adduced, of the impropriety of placing our 
 affections on earthly things, arifing from 
 a view of the boafted pleafures of the 
 world. But on thefe we cannot now en- 
 large: They are, indeed, like its honours and 
 poffeffions, of a tranfient unfatisfying na- 
 ture, and when the heart is rivetted on the 
 acquirement of them, they are, in number - 
 lefs inftances, productive of pain and for- 
 row. If then, my friends, the things on 
 earth are indeed, in their own nature, fuch 
 as we have reprefented, and that they are fo, 
 the Word of Infpiration, and the unceaf- 
 ing voice of experience, loudly teftify, how 
 exceedingly improper is it for any man 
 to fe.t upon them his affections. Befides, 
 it ought to be recollected, that even 
 though their nature was different, the im- 
 propriety of trufting to them for happi- 
 nefs, would ftill remain. Men are, indeed 
 but pilgrims and fojourners upon earth; 
 for a little time they are allowed by God 
 L 4 to 
 
1 68 The Regulation of 
 
 SERM. to continue here, and when this fleeting 
 
 VII. ... 
 
 k^^y^j period is expired, mull depart to the world 
 
 of fpirits. If then, in this ftate alone, we 
 had hope, we would be miferable: Blefled, 
 however, be the Moft High, for that life and 
 immortality which the gofpel of the Savi- 
 our hath brought to light. 
 
 It is truly aftoniihing, that men who fo 
 frequently convey the remains of deceafed 
 friends to the narrow houfe which is ap- 
 pointed for all living, and find the obfer- 
 vation, " Dud thou art, and to duft thou 
 " (halt return," fo fully verified, mould 
 immediately, after witneffing the affecting 
 fcene, return to the fame worldly purfuits, 
 with the fame vigour and alacrity, and ban- 
 ifli from their minds the thought, that thefe 
 laft offices of friendfhip will fpeedily be 
 rendered to themfelves. O then, Chris- 
 tians, that all of us were wife, that we all 
 rightly underftood thefe things, that we 
 ferioufly confidered our latter end. Then, 
 indeed, would the exhortation of Paul be 
 cheerfully complied with: Then would 
 we feel the ftriking propriety of " fetting 
 " our affection on the things above, and 
 " not on the things on earth.'** 
 
 Before 
 
the Affeftions* 1 69 
 
 Before we conclude this part of the fub- S] ?J^- 
 jeel:, it is proper to remark, that the Apof- v^v-v-f 
 tie here enjoining the practice of our duty, 
 employs an expreffion, which, though very 
 fimple, is, at the fame time, very forcible. 
 " Set your affection," fays he, " on 
 things above;" that is, let the affections 
 be rivetted and unmoveably fixed on thefe 
 fublime and heavenly objects, It is not, 
 then, a temporary burft of affection which 
 the Apoflle folicits: No: It is the perpe- 
 tual unceafmg defire of the heart for the 
 attainment of fuperior bJeflings, than any 
 which the world can yield. This de- 
 fire muft regulate our feelings and our 
 conduct. This defire muft be predomi- 
 nant in the foul, while every defire, 
 which is merely connected with the things 
 on earth, muft ad the fubordinate part. 
 For religion, Chriftians, is a habit of the 
 foul: If it is genuine, it will not be fub- 
 ject to viciflitudes : Its power over the 
 mind will continually increafe: It will be 
 the fupreme regulator of the heart and of 
 the life. 
 
 Having thus briefly, pointed out the 
 
 propriety 
 
*7° The Regulation of 
 
 S y* M * propriety of compliance with the Apoftolic 
 \^y^j exhortation, by a comparative view of the 
 effects produced, when the affections are 
 placed upon the things on earth, and when 
 they are fet upon the things above, let 
 us now concifely ftate the means, which 
 are to be employed, towards the attainment 
 of this important end, which the Apoftle 
 had in view, when he adreffed the Coloffi- 
 ans in the words of the text. 
 
 Thefe means are revealed to us in the 
 facred Scriptures. They are in fhort the 
 various means of grace which the Almigh- 
 ty hath beftowed, for the exprefs purpofe 
 of purifying and regulating our hearts, 
 and thus qualifying us for acting our part 
 aright, while we continue the tenants of an 
 earthly habitation, and for performing 
 more exalted fer vices, when we mall be- 
 come the citizens of the new Jerufalem, 
 that city of the living God, that is eternal 
 in the heavens. 
 
 Let us confider a few of thefe means of 
 grace. And the firft that I fhall mention 
 is prayer. That the punctual obfervance 
 of the duty of prayer has a tendency to me- 
 liorate, and rectify the affections, is abun- 
 dantly 
 
the Affections. 1.71 
 
 VII. 
 
 dantly obvious, when the Chriftian regu- SERM, 
 larly prefents himfelf before an eternal Be- 
 ing, whom he recognizes and adores as the 
 God of purity, he muft certainly be im-* 
 preffed with the neceffity of attaining to a 
 refemblance of this purity. When he is 
 accuftomed to thank the Lord, for having 
 formed in him an immortal fpirit, and deftin- 
 ed him for holding a more diftinguiihed 
 rank, than he does at prefent, he muft 
 forcibly feel the propriety of cherifhing 
 thofe fublime and elevated thoughts, which 
 are congenial with his immortal deftina- 
 tion. That he may effectually cherifh 
 thefe thoughts, he earneftly befeeches God 
 to wean him from an immoderate attach- 
 ment to earthly objects, and to elevate his 
 affections to thofe which are of a fpiritual 
 and eternal nature. And if he thus prays 
 with a believing heart, we are authorized 
 to declare, that his requefts will be granted, 
 for thus faith the Saviour, " Afk, and ye 
 " fhall receive; feek, and ye fhall find; 
 " knock, and to you the door fhall be o- 
 cc pened. For whatfoever ye fhall afk 
 c the Father in my name, believing, ye 
 " fhall receive." Indeed, the duty of pray- 
 er 
 
*7 2 The Regulation of 
 
 S vfi M ' er mu ^ ^ e con fidered as productive of ma- 
 t^w-/ ny bleffed effects. For the man who ac- 
 cuftoms himfelf to hold this delightful in- 
 tercourfe with his Maker, will be often de- 
 terred from many trangreffions againft the 
 Divine law, which he might have otherwife 
 committed. God is the guardian of all who 
 fincerely requeft his direction: And how- 
 ever the fons of infidelity may ridicule the 
 idea, the Chriftian will ever feel, to his de- 
 lightful experience, the ineftimable benefits 
 which flow from prefenting his daily hom- 
 age to the great Creator. Do we then ear- 
 neftly d efire that our affections may be fet 
 on heavenly objects? Let us, convinced of 
 our own inability to accompliih this end, 
 devoutly fupplicate that God, who framed 
 at firft, the heart of man, who can turn this 
 heart, with as much eafe, as he turneth the 
 rivers of water, to create in us all clean 
 hearts, to fanctify and renew right fpirits 
 within us. 
 
 Another mean of grace, which is high- 
 ly conducive to the regulation of the 
 affections, is the careful and frequent 
 perufal of the Infpired Records. In thefe, 
 men are ftrictly cautioned againft an ex- 
 
 ceffive 
 
the AffeBions. 173 
 
 ceflive regard to the world: The love of S ^- M * 
 the world is reprefented as enmity with v^yV 
 God: The enjoyments of the world are 
 declared to be full of vanity, and to carry 
 in their train vexation of fpirit. The fa- 
 vour of God is pronounced to be the only 
 effectual and permanent fource of felicity ; 
 and the proper mode of fecuring the Di- 
 vine favour and friendihip is made known, 
 and that is, through a faving faith in the 
 Lord Jefus Chrift, a faith which overcom- 
 eth the world, which purifieth the heart, 
 w T hich worketh by love. If profeffing 
 Chriftians, then, really defire to have their 
 affections properly directed, they will avail 
 themfelves of that inftru&icn which hath 
 immediately proceeded from the God of 
 unerring wifdom : They will ftudy to grow 
 in grace, and in the knowledge of their 
 Lord and Saviour Jefus Chrift. 
 
 Another mean of grace, productive of 
 this great end, is frequent and ferious me- 
 ditation on the events which occur to men, 
 in the courfe of providence. The moft in- 
 attentive obferver of what paffes in the 
 world, may eafily be convinced of the in- 
 ftability of earthly things. Every revolv- 
 ing 
 
174 The Regulation of 
 
 SERM. ; n g Jay furnifties new confirmation of this 
 k^y^j important truth, that the things of a pre- 
 fent world are very fluctuating and uncer- 
 tain. The rich fuddenly become poor, the 
 healthy, weak and difeafed, the powerful 
 are reduced to the ftate of dependants; 
 every thing is perpetually changing on this 
 wonderful theatre; and no man of com- 
 mon underftanding, obferving thefe cir- 
 cumflances, as he unavoidably muft do, 
 will hefitate a moment, whether he fhall 
 take the world, with all its difadvantages, 
 for his portion, or look forward with the 
 pleafing emotions of hope, to the inherit- 
 ance of the faints in light. If then a man 
 habituates himfelf regularly to reflect on 
 the occurrences of Providence, he muft feel 
 the indifpenfible neceffity of fetting his af- 
 fections on the things above. 
 
 The laft mean of grace to which your 
 attention is now folicited, is the difpen- 
 fation of the Lord's Supper. This infti- 
 tution reprefents, in the moft ftriking 
 manner, the ineftimable value of the 
 things above. It commemorates the fuf- 
 ferings and death of Jefus Chrift, the 
 eternal Son of God. And why did this 
 
 Divine 
 
the AffeElions. V]$ 
 
 Divine Perfon fuffer and die? For the ex- SERM. 
 prefs purpofe of fecuring to all who believe v^v>^ 
 in his name, the enjoyment of the heaven- 
 ly happinefs. Here, then, is an incontro- 
 vertible proof of the value of thofe things 
 which are above. The well-beloved Son 
 of God defcends from heaven to earth, to 
 reclaim men from a worldly fpirit, and even 
 expires upon a crofs, that he might com- 
 municate to them, all the bleffmgs which 
 refult from the re-eftablifhment of peace be- 
 tween an offended God and rebellious 
 mortals; all thofe fublime and tranfporting 
 joys, which fhall at length be reaped by 
 them who are the objects of the Divine 
 favour. The man, therefore, who em- 
 braces each returning opportunity of ob- 
 ferving this facred ordinance, and who 
 ftudioufly prepares himfelf for a worthy 
 approach to the communion-table, will 
 unqueftionably have his affections recti- 
 fied by the interefting objects which he 
 there contemplates. He feats himfelf at 
 the altar: He eats of that bread, he drinks 
 of that cup, which are the appointed fym- 
 bols of the Saviour's crucifixion; and, 
 while he is thus engaged, his heart ex- 
 pands 
 
I j6 The Regulation of 
 
 S vr M P an( ^ s w * tQ ' ove an( l gratitude to the dy- 
 \s*i~kJ m g Jefus, who mercifully gave himfelf a 
 ranfom for his fms. While he thus, from 
 time to time, celebrates the Redeemer's 
 love, fhall his affections be engroffed with 
 the love of the world? No: It is impof- 
 fible that the worthy communicant mould 
 act fo inconfiftent a part, and fo underva- 
 lue the bleffings which his Saviour hath 
 purchafed. While he, therefore, labours 
 to difcharge his duty, in fo far as the world 
 is concerned, his conftant ftudy will be to 
 keep alive in his remembrance, the happy 
 period when he mail be removed hence, 
 and welcomed to the embraces of his Lord, 
 and fhall be admitted to the marriage-fearl 
 of the Lamb, at that table which fhall 
 never be drawn. 
 
 Such are fome of thofe means of grace 
 which have been appointed to aid our ef- 
 forts, in obeying the command in the text. 
 Let us carefully, then, Chriftians, avail our- 
 felves of thefe, fo that our affections may 
 be weaned from the things on earth, and 
 fixed on the things above. The Supreme 
 Lawgiver hath iffued his command, that 
 
 we 
 
the Affeclions. 177 
 
 we mould acquire this heavenly-minded- SERM. 
 nefs: He hath furnifhed to us the means ,^-Jj 
 of acceptable obedience; let us beware of 
 flighting and defpifing thefe means of grace, 
 deftined as they are, to promote our hap- 
 pinefs and exaltation. Finally, my breth- 
 ren, let us lay up our treafure in heaven, 
 that fo, where Chrift our only treafure is, 
 our hearts may be alfo. Let us feek firft 
 the kingdom of God, and the righteouf- 
 nefs thereof, and all other things necefTary 
 to our real happinefs will be added there- 
 to. 
 
 M 
 
[ i7« 1 
 
 SERMON VIII. 
 
 The Character and Happiness of 
 the Believer. 
 
 John i. 12. 
 
 But as many as received him y to them gave 
 he power to become the Jons of God, even 
 to as many as believe in his name. 
 
 SERM. A HE world was funk in the deepeft ig- 
 vnl - norance, the manners of men had become 
 greatly depraved, and all people's expecta- 
 tions of fome great and wonderful event, 
 were now raifed to the higheft pitch, when 
 Jefus, the Son of God, and the Saviour of 
 a guilty race, made his firft appearance 
 upon earth. From the fublime and mag- 
 nificent defcriptions given in the writings 
 
 of 
 
The CharaEler a?td> &c. 1 79 
 
 of the ancient prophets, of the nature, s J5j^* 
 kingdom, and offices of Chrift, the Jews, y^y^j 
 who were accuftomed to view thefe in a 
 literal fenfe, had long flattered themfelves, 
 that he would appear among them, inveft- 
 ed with all the enfigns of royalty and pow- 
 er, that he would make all the nations of 
 the world vafTals and dependents on the 
 Jewifh ftate, and thus eftablifh a kingdom, 
 unequalled for greatnefs and extent in the 
 hiftory of man. Great, then, was their 
 aftoniQiment, when a child, born in a ftable, 
 laid in a manger, of mean parentage, with- 
 out any external advantage to recommend 
 him, when this child, as foon as he reach- 
 ed the age of manhood, announced himfelf 
 the Meffiah, and by Divine power proved 
 his right to that illuftrious title. Mad with 
 the difappointment of their lofty hopes, 
 hopes which their nation had fondly che- 
 rifhed, through all the revolving fcenes 
 of their eventful hiftory, they rejected with 
 fcorn and contempt, the meek and the low- 
 ly Jefus. u He came indeed to his own, 
 " and his own received him not. Is not 
 " this the carpenter's fon? Are not his 
 iC brethren and fitters with us? Can any 
 M 2 " good 
 
i So fht Character and 
 
 vnu " S ood tnin g come out of Nazareth?" was 
 v^v->^/ often the ftrong language of their averfion. 
 So far were their unreafonable prejudices 
 from being removed, by the ftrong affec- 
 tion which Jefus difplayed for them, and 
 his unremitting efforts to withdraw the fa- 
 tal veil, which prevented their perception 
 of the truth, that they became daily more 
 inveterate againft him, and fettled at laft 
 in a rooted and determined hatred. Many 
 were the ftratagems they employed to ren- 
 der him obnoxious to the Roman govern- 
 ment: Unwearied were their efforts to 
 compafs his deftrudtion. At laft, when he 
 had proved his Divine miffion by the moft: 
 ftupendous miracles, when he had deliver- 
 ed a variety of precepts, for the regulation 
 of our conduct, it pleafed this Almighty 
 Friend, who had power to lay down his 
 life, and power alfo to take it again, to 
 yield himfelf a voluntary victim to the ma- 
 lice of his enemies, arid to endure the ago- 
 nies of death. 
 
 But though he was thus rejected and 
 defpifed by the Jews, the once-favoured 
 people of God, imagine not, Chriftians, 
 that tfiefe great events were ordained in 
 
 vain. 
 
Happinefs of the Believer. 1 8 1 
 
 vain. All the ways and the works of God 
 are fitted to anfwer the nobleft ends. The 
 rejection of the Jews was defigned to make 
 room for the calling of the Gentiles. The 
 bleffings derived from the knowledge of 
 revealed truth were not, for the future, to 
 be confined to one people: They were to 
 extend to all the nations of the earth, till 
 one univerfal hymn of praife mould afcend 
 to Him, who fitteth on the throne, and to 
 the Lamb of God, which taketh away the 
 fins of the world. For, faith the Evange- 
 lift, in the words of the text, '* As many 
 4t as received him, to them gave he power 
 4< to become the fons of God, even to them 
 " that believe on his name:" As many, of 
 whatever kindred, tongue and people, if 
 they believe in the Lord Jefus Chrift, they 
 mail be faved. 
 
 In the farther profecution of this im- 
 portant and interefling fubject, the follow- 
 ing method is propofed: 
 
 Firft, To confider the chara&er of thofe 
 who receive Chrift, as offered to them in 
 the gofpcl, through faith. 
 
 M 3 Second, 
 
 .ERM. 
 VIII. 
 
182 The Char after and 
 
 VIII 
 
 S vrrr*' Second, To confider the bleffing annex- 
 ed to this character, the enjoyment of all 
 the privileges of the fons of God. 
 
 And then to conclude with an improve- 
 ment of the fubje&. 
 
 The firft branch of difcourfe was to con- 
 fider the character of thofe who believe in 
 Chrifl. 
 
 When man was created, he was form- 
 ed after the image of God: He was per- 
 fectly innocent, and, of confequence, his 
 happinefs was without the lead alloy. But 
 man foon fell from this bleffed ftate: He 
 fought out many inventions: He afpired 
 to a kind of happinefs which God had for- 
 bidden him to tafte. The confequences of 
 his difobedience were, a forfeiture of the 
 friendfhip of God, and an expofure to his 
 wrath and vengeance. But the All-mer- 
 ciful had ftill thoughts of love and kind- 
 nefs to his weak and apoftate creature. 
 Though he had finned, and thus fully me- 
 rited the punifhment denounced, the wif- 
 dom of Heaven had devifed a plan, com- 
 pletely adequate to the nature qf the cafe ; 
 
 fufEcient 
 
Happlnefs of the Believer. 183 
 
 fufficient ' to refcue man from a ftate of SERM. 
 
 VIII. 
 
 mifery, and to re ft ore him to the happinefs \^r**j 
 which he had loft, without degrading any 
 of the infinite perfections of Jehovah. A 
 Deliverer was promifed to him, who, when 
 the fulnefs of time was come, fhould, in 
 the nature of man, that nature which had 
 violated the Divine law, die in the room 
 of the finner, and thus appeafe the wrath 
 of God, procure a full pardon for the fins " 
 of men, and effe&ually defeat the malici- 
 ous defigns of the Prince of Darknefs. 
 Accordingly, Jefus Chrift, the fecond per- 
 fon of the bleffed Trinity, was commiflion- 
 ed to execute this arduous undertaking, 
 which far exceeded the powers of any cre- 
 ated being, an undertaking for which he 
 alone was qualified, in being perfectly 
 free from fin. He came to publifh the 
 glad tidings of falvation ; he came to over- 
 throw the empire of fin, and to bring in 
 an everlafting righteoufnefs ; he came to 
 purchafe for us, by his precious blood, the 
 forgivenefs of our fins, and that " inherit- 
 " ance which is incorruptible, undefiled, 
 " and which fadeth not away." But all 
 men who defire to be interefted in the blef- 
 M 4 fings 
 
184 -The Char after ahd 
 
 S vm*' ^ in S S °^ ^* s P urcna fe> are required in the 
 k^tkJ g°^P e l> t0 receive him, to believe on his 
 name, without which, it is impoffible that 
 any of thefe hleffings can ever be commu- 
 nicated to them. /. 
 
 The man, then, whofe foul is infpired 
 with an ardent wifh to become a fon of 
 God, muft, in the 
 
 Firft place, receive Chrift, in all the fu- 
 blime do&rines, which he taught, that is, 
 he muft reft, with unreferved confidence, 
 on his Divine authority, for their truth. 
 Our Saviour, in many pafTages, is declared 
 to be not only the Son of God, but " God 
 " over all, and bleffed for ever:" The 
 Evangelift, in the beginning of this chap- 
 ter, affirms, that the Ci Word was with God, 
 " and the Word was God." And that he 
 may leave no room for ambiguity, that 
 the infidel may have no folid foundation, 
 whereon to build his creed, he immedi- 
 ately fubjoin?, <c All things were made by 
 iC him, and without him was not any 
 ** thing made, that was made." Here he 
 is exprefsly announced as the Creator of' 
 the world, whofe wifdom at firft contriv- 
 ed, whofe power produced, and whofe pro- 
 vidence 
 
Happlnefs of the Believer. 185 
 
 SERM. 
 VIII 
 
 vidence ftill upholds the fabric of the uni- 
 verfe. On feveral occafions, he declares k^ty^j 
 his equality with God the Father, " I and 
 " my Father are one." The works which 
 are afcribed to God, and which no created 
 being can perform are claimed by him: 
 " What things foever the Father doth, 
 " thefe alfo doth the Son likewife." And 
 even the Jews, his inveterate enemies, un- 
 derftood by his faying that God was his 
 Father, that he meant his being equal 
 with God. The incommunicable perfec- 
 tions of Deity, were pofleffed by him: 
 " He is the firft and the laft: Jefus Chrifr, 
 " the fame, yefterday, to-day, and for 
 " ever." For thus faith God unto the 
 Son, " Thy throne, O God, is for ever 
 " and ever; a fceptre of righteoufnefs is 
 " the fceptre of thy kingdom." Chrift 
 confirmed thefe truths by the miracles 
 which he wrought. He difplayed a fove- 
 reign*s power over the ftormy elements: 
 He recalled the dead from the gloomy 
 chambers of the tomb: And he pronounc- 
 ed pardon of fins, which to do, is the pre- 
 rogative of God alone. 
 
 This feems to be the Scripture account 
 
 of 
 
1 86 The CharaEhr and 
 
 & viu' °^ ^ S do&rine, a doctrine which every 
 k^y^J ^ on °f God receives, the refutation of which 
 would deprive the believer of his ftrongeft 
 confolation and hope. But Jefus is not 
 only God, but man; " The Word was 
 "made flefh, and dwelt among us: He 
 " was bone of our bone, and flefh of our 
 ic flefh." He was fubjedt to all the finlefs 
 infirmities of humanity. He is God and 
 man in one perfon: iC For unto us a child 
 " is born, and his name mail be called 
 " Wonderful, Counfellor, the Mighty God, 
 " the Everlafting Father, the Prince of 
 " Peace.' * The nature of this wonderful 
 union is far above man's comprehenfion : 
 The more he reflects on it, and attempts 
 to reafon concerning it, the weaker does he 
 find his underftanding; the more is he con- 
 vinced of the neceflity of being humble 
 before God, and of the propriety of leav- 
 ing the hidden myfteries of religion to be 
 more fully difcovered at that glorious* pe- 
 riod, when the faithful fhall fee the Al- 
 mighty face to face, and know even as they 
 are known. 
 
 The man who afpires to the character 
 of a fon of God, mufl alfo believe in the 
 
 efficacy 
 
Happinefs of the Believer. 187 
 
 efficacy of our Saviour's atonement for fin, s ^™ m 
 and of his interceffion at the right-hand of \^v^ 
 power. The atonement by Chrift, is one 
 of the moft effential do&rines of the Chrift- 
 ian faith. It is a fubject, which the Apof- 
 tles, in their various writings, illuftrate at 
 great length; and juftly too, becaufe it is a 
 truth of fo vaft importance, that it confti- 
 tutes the great anchor of the Chriftian's 
 hope. Our Saviour himfelf, declares, that 
 " he is the way, the truth, and the life, 
 " that no man cometh unto the Father, 
 u but by him:" And Paul, in his firft 
 epiftle to the Corinthians, afiures us, that 
 " no other foundation can man lay, than 
 " that is laid, w T hich is Jefus Chrift." In- 
 deed, the Scriptures uniformly agree in a- 
 fcribing the pardon and recovery of man, 
 entirely to the fufferings and death of Je- 
 fus. The crofs of Chrift, then, which the 
 Jews regarded as a Mumbling-block, and 
 which the Greeks, in all the pride of vain 
 philofophy, treated as foolilhnefs, which 
 has been, in all the ages of the church, the 
 conftant object of the infidel's ridicule, even 
 this crofs will be all the believer's glory, 
 and all his truft. Senfible of the imper- 
 fection 
 
J$8 The Character and 
 
 S vni* v ^ e( ^^ on °^ n * s De ft Services, and that no 
 V^v^v repentance can be efteemed in the fight of 
 God as equivalent to uniform and complete 
 obedience, or as fatisfa&ory for paft of- 
 fences, he will with joy hear this record, 
 *' that God hath given to us eternal life, 
 " and that this life is in his Son." Feel- 
 ing his natural pronenefs to evil, he will 
 have recourfe to that able Advocate with 
 the Father, who fuccefsfully pleads the 
 caufe of his people before the throne, and 
 will implore from Him, who alone can be- 
 llow all bleffings neceflary to his happinefs, 
 that grace, which will enable him to refift 
 the affaults of temptation, and fo to per- 
 form his duty aright, as to render him ac- 
 ceptable to God. 
 
 The immortality of the foul, and a fu- 
 ture flate of rewards and puniihments, is 
 another principal article of the Chriftiari's 
 creed. The exiftence of the foul after 
 death, was far from being afcertained, pre- 
 vioufly to the commencement of the gof- 
 pel. The wifeft of the heathen fages feem 
 to have confidered this, rather as an objecl: 
 of defire, than as an article of belief. Of 
 confequence, many of the ways of provi- 
 dence 
 
Happinefs of the Believer. 189 
 
 dence to man were totally inexplicable, and S ^. M " 
 often feemed contradictory. When the v^vO 
 virtuous man, ftruggling with the ills of 
 life, beheld his vicious neighbour bafking 
 in the funfhine of profperity, would he not 
 be often tempted to look on goodnefs as 
 unneceffary, nay, as the moft effectual bar 
 to pleafure and happinefs 1 Would he not 
 often be difpofed to condemn the Ruler of 
 the World, for his partial diftribution of 
 temporal bleffings? Thefe muft, undoubt- 
 edly, have often been the thoughts of men, 
 before the doctrine of a future judgment 
 was eftablifhed. But the moment that the 
 gofpel appeared, it threw the cleareft light 
 on this interefling fubjecl:. By difclofmg 
 to our view another and a happier coun- 
 try, it relieved the mind, ready to fink un- 
 der the load of mifery, it encouraged the 
 righteous to proceed in the ways of righ- 
 teoufnefs, and by revealing a future ftate 
 of retribution, it difcovered to the ungodly 
 their final, and irrevocable doom, if they 
 perfifted in the ways of folly. The man 
 who defires to poffefs the bleffings enjoy- 
 ed by the fons of God, will joyfully be- 
 lieve in Chrift, as the future judge of man- 
 kind, 
 
190 7 he Char after and 
 
 *vm' k ind ' who ' by the trum P of God > fodl 
 k^y-^j fummon every individual of the human 
 
 race, to anfwer for the deeds done in the 
 . body, whether thefe have been good or 
 evil. 
 
 Thefe, then, are fome of the dodrines 
 peculiar to Chriftianity, which all who re- 
 ceive Chrift, muft believe. It muft be con- 
 feffed, that, at firft view, many of thefe 
 do&rines appear to men to be hard fay- 
 ings. Their reafon, clouded by paffion, 
 and warped by prejudice, often rifes in- 
 dignant againft the truth, and it has been 
 the conftant complaint of the infidel, that 
 though ever fo willing, he cannot bring 
 himfelf to believe in the gofpel. No won- 
 der he cannot believe fince he appears to 
 confider faith as a thing to be attained by 
 the efforts of his own mind. But faith is 
 the gift of God, without, which it is im- 
 poffible for any one to be benefited by the 
 glad tidings of the gofpel. The Chriflian, 
 then, will be earneft with God, to in- 
 creafe his faith, to root out from his heart 
 every remaining feed of infidelity, and to 
 enable him, with an unprejudized mind, 
 to receive the doctrines of the gofpel. 
 
 In 
 
Happinefs of the Believer. 191 
 
 In the fecond place, it is required of ^™' 
 men, that they receive Chrift, in all the k^t^j 
 precepts which he delivered for the regu- 
 lation of their conduct, that is, that they 
 render him the uniform obedience of their 
 lives. 
 
 There is an intimate, and, indeed, in- 
 feparable connection, between a true be- 
 lief in the doctrines, and a fteady adher- 
 ence to the laws of Chriftianity. The laft 
 follows as a natural confequence from the 
 firft. He, who firmly believes in the 
 Saviour, will love him: It is impoffible 
 to love and admire any character, with- 
 out being actuated by a defire to refemble 
 that character: The true Chriftian will, 
 therefore, make the example of his Mat- 
 ter the conftant object of his imitation, 
 and his Divine Law, the only guide of his 
 conduct. An obedience to the precepts of 
 our Lord is the only fure and decifive 
 proof that we can exhibit of the fincerity 
 of our attachment to him; for " this," faith 
 the apoflle, " is the love of God, that we 
 keep his commandments." The believer 
 knows it to be incumbent on him to re- 
 ceive his Saviour in all the offices, for 
 
 which 
 
19 2 The Char after and 
 
 S vu¥' ^ich he was anointed, and that it is no lefs 
 \^v^j neceffary to regard him, in the character of 
 a Prophet, to whofe inftru&ions he muft 
 liften with the higheft refpecl:, and in the 
 character of a Sovereign, to whom, by his 
 oaths of allegiance, he owes a conflant and 
 complete fubmiffion, than in the character 
 of a Prieft, who " by the one offering of 
 " himfelf, hath perfected for ever them 
 <; who are fan&ified," and on whofe meri- 
 torious death he depends for the remiflion 
 of fins, and an admiffion into the manfions 
 of eternal bleffednefs. 
 
 Every part of the Chriftian fyftem is 
 confiftent with the reft, and fadly miftaken 
 will that man find himfelf, who, by having 
 his thoughts entirely engroffed with any 
 one part of that fyftem, neglects another 
 of equal importance. For though Chrift is 
 held up in the gofpel as the Author of fal- 
 vation, he is not fo indifcriminately to all : 
 It is only to thofe who obey him, that his 
 death and interceflion can be of any avail. 
 Accordingly we find through the whole 
 range of Scripture that faith and good works 
 are conftantly claffed together. The Apof- 
 tle James, who wrote his general epiftle, 
 
 with 
 
Happinefs of the Believer. 193 
 
 with a defign to guard men againft falling s ^?^' 
 into thofe errors, that might arife from their v^w 
 taking falfe, and improper views of the doc- 
 trine of j unification by faith, is very full 
 and explicit, in ftating the infufficiency of 
 faith without works. " Faith," fays he, 
 " without works is dead. Thou believ- 
 " eft that there is one God: Thou doft 
 " well: the devils alfo believe and trem- 
 " ble:" And we are exhorted to " add to 
 " our faith, virtue, knowledge, temper- 
 " ance, patience, godlinefs, brotherly-kind- 
 " nefs and charity, that thefe things be- 
 iC ing in us, and abounding, we may 
 ct neither be barren nor unfruitful in the 
 " work of the Lord : For if," fays the A- 
 poftle, " while we feek to be juftified 
 " by Chrift, we are found finners, our faith 
 " cannot fave us." 
 
 Such is the ftatement given us by the 
 infpired writers of this fubjecl:; and the ac- 
 count is ftri&ly confiftent with the char- 
 acter of God, in whofe fight fin muft be 
 an object of abhorrence, who beftoweth 
 not his grace that man may continue in 
 fin, but rather, that c< denying all ungod- 
 4t linefs/ he may live foberly, righte- 
 N " oufly 
 
194 ?he Character and 
 
 Sgg* " oufly and godly in the world.' 5 The 
 v^y^/ believer, therefore, convinced of the necef- 
 fity of fhewing his faith by his works, 
 will, under the influence of Divine grace, 
 uniformly ftudy to make " his light fo 
 " to mine before men, that they feeing his 
 a good works, may glorify their heavenly 
 " Father." 
 
 But many men, who, in general, are 
 perfuaded of the neceffity of obeying the 
 Divine law, err greatly in this refpect, 
 that their attention is fo much engrofled 
 with one part of their duty, as to ren- 
 der it impoffible for them to perform the 
 other. To this miftaken notion of duty, 
 we may afcribe that vaft number of per- 
 fons, who devoted themfelves to a life of 
 perpetual folitude. Thefe men did not 
 reflect, that, to be active in worldly 
 bufinefs, was a duty as ftriftly enjoined 
 by their religion, as <c the continuing in- 
 " ftant. in prayer." For, as man was form- 
 ed for fociety, he muft, while he is in the 
 world, labour to profit the community, to 
 which he belongs. But there is another 
 clafs of men, who reft fatisfied with barely 
 doing the duties which regard this world, 
 
 without 
 
Happinefs of the Believer* 195 
 
 without attending to thofe, which are SERM. 
 more intimately connected with the next, v^^y-O 
 They affect to confider piety and devotion, 
 as the offspring of a heated imagination, 
 and the folemn fervices of religion, as un- 
 meaning fhew. The notions of fuch men, 
 w r ith refpect to human nature, muft be low 
 indeed. They muft furely confider man, as 
 the creature of a day; who, after a few years 
 of vanity and mifery are fpent, will fink 
 into the grave, his eternal home; and not, 
 as he really is, a candidate for immortality. 
 It is obvious, that no man can be faid to re- 
 ceive Chrift, unlefs he ftudies to render 
 univerfal obedience to the laws of his reli- 
 gion; for, faith the Apoftle, in very ftrong 
 language, " Whofoever mall keep the whole 
 <c law, and yet offend in one point, he is 
 " guilty of all.' * The character, then, allud- 
 ed to in the text, to which the bleffing is 
 promifed, is briefly this; thofe who re- 
 ceive Chrift in the doctrines which he 
 taught, and in the precepts which he de- 
 livered; or, in other words, w T ho firmly 
 believe in the doctrines, and fteadily en- 
 deavour to render an uniform and uni- 
 verfal obedience, to the laws of the gofpel; 
 N 2 tcx 
 
1 96 The Char abler and 
 
 ^vni^' t0 a ^ ^ uc ^» Jefus hath given power to be- 
 v^^v^ come the fons of God. 
 
 This leads to the fecond general divifion 
 of the fubjecl:, the consideration of the 
 bleffing here mentioned. 
 
 Our Lord is faid to give men power to 
 become the fons of God : The meaning of 
 which is, that he raifes them to the dig- 
 nity", and bellows on them the privileges 
 of thofe who are the fpiritual children 
 of God, All men are, generally fpeak- 
 ing, the fons of God, for he is the uni- 
 verfal Parent, from whom all derive the 
 breath of life. But they are in a pe- 
 culiar manner his fons who are born a- 
 gain : or, as the Evangelift more fully ex- 
 prefles it, in the verfe immediately follow- 
 ing the text, " who are born not of 
 " blood, nor of the will of the flefh, nor of 
 iC the will of man, but of God:" Intimat- 
 ing, that it is only in confequence of the 
 operation of the Divine Spirit, that men 
 ever can attain to the rights and privileges 
 enjoyed by the family of God. The hon- 
 our is great indeed, and the happinefs, 
 which accompanies it, large as the wifhes 
 
 of 
 
Happtncfs of the Believer. 197 
 
 of man. If we, for a moment, reflect on SE&M. 
 the natural Hate of men, we will difeov- y^-y^j 
 er the mod remarkable difference, in 
 point of happinefs, between that (late, 
 and their fituation when they become 
 " heirs of God, and joint heirs with 
 " Chrift." Formerly, they might juftly - 
 be confidered as ftrangers to God, as " a- 
 u liens from the commonwealth of Ifrael," 
 who poffeffed not the Spirit, nor were an- 
 imated by the affections and feelings 
 which always characterize the people of 
 the Lord. Inftead of regarding him as a 
 kind and indulgent Parent, whofe unwea- 
 ried love and bounty claimed their warm- 
 eft gratitude, and who was entitled to their 
 conftant obedience, they had unjuftly con- 
 fidered him as an hard mafter, '■ Reaping 
 " where he had not fown;" they had at- 
 tempted to make off his Parental author- 
 ity, and their proud language had been, 
 " Who is the Lord, that we mould ferve 
 " him?" The effects which thefe fentiments 
 had upon their happinefs, were, to the laft 
 degree, pernicious. When profperity at- 
 tended them with her gaudy train, when 
 their corn, and wine and oil abounded, 
 
 N 3 they 
 
198 The Char after and 
 
 SERM. they might not, indeed, feel in all its extent, 
 y^Y^j the lofs of the friendship of God. But 
 when the fcene changed, when their 
 hitherto unclouded fky was covered with 
 blacknefs and tempeft, when they were de- 
 prived of friends, bereft of poffeffions, dif- 
 appointed in their hopes, then, alas! no- 
 thing prefented itfeif but a melancholy 
 gloom. They had no friend from whofe 
 power they could expect protection, by 
 whofe confolation they might relieve their 
 fouls from a load of forrow. The world 
 could furnifh them no fuch friend. And 
 if their thoughts adverted to their Maker, 
 they were deterred from foliciting his 
 protection, from a confcioufnefs of paft in- 
 gratitude. Such is the wretched ftate of 
 man, before he is vifited by the Spirit of 
 God. But, when under the influence of 
 this Spirit, he receives the Saviour, and 
 acquiefces in the plans of Divine wifdom, 
 then, and not till then, he becomes a new 
 creature, is adopted into the family, to 
 w T hich he had been formerly a ftranger, 
 and is inverted with a right to the family 
 inheritance. 
 
 Whether we confider the fons of God, 
 
 as 
 
Happinefs of the Believer. 199 
 
 as pilgrims upon earth, on the eve of s ^^' 
 travelling to the land of forgetfulnefs, or v^y-^ 
 as admitted into the heavenly country, we 
 fhall find their happinefs to be exceeding- 
 ly great. One of the principal caufes of 
 the unhappinefs of the irreligious is this, 
 that they place all their truft in fublunary 
 things The moment, then, that thefe 
 fail them, the proud fabric of their hopes 
 is levelled with the ground. But he, who 
 is indeed a Son of God, looks up to his 
 heavenly Father, as the only fource of 
 happinefs, and his friendfhip is all his 
 confidence. The eflfe&s, which this fub- 
 lime fentiment produces, are blefled. 
 Firmly relying on the power of his 
 heavenly Father, and confiding in his 
 goodnefs, which is unbounded, the be- 
 liever has no reafon to be difquieted at 
 any unpromifing incident which may occur. 
 He knows, that, " like as a father pities 
 Ct his children," feels for their weaknefs, 
 and compaflionates their diftrefs, cC fo the 
 " Lord pitieth thofe who love him." 
 When fuccefs attends him, he enjoys it 
 with double relifh, knowing that his pre- 
 fent happinefs proceeds from that beft 
 
 N 4 Benefa&or 
 
200 The Character and 
 
 VII. 
 
 SERM. Benefactor and Friend, who is deeply in- 
 terefted in his welfare. When, again, he 
 is vifited with affliction, he endures it with 
 cheerfulnefs, recollecting, that it is ordain- 
 ed by him, whofe wifdom is infinite, who 
 knoweth beft in what way the good of his 
 people will be moft effectually promoted, 
 and while he fmarts under the rod, he 
 looks up with filial fubmifiion to him who 
 holds it; and, with the devout Pfalmift, 
 is difpofed to fay: " It is good for me, O 
 " Lord, that I have been afflicted: For be- 
 " fore I was afflicted, I went aftray, but 
 " now have I kept thy w T ord." As his 
 temper and difpofitions are formed after 
 the amiable pattern of his bleffed Saviour's, 
 as his conduct is regulated by the precepts 
 of the gofpel, and, as it is his chief de- 
 light to adorn that gofpel in all things, he 
 is free from all that remorfc, which con- 
 tinually haunts men, who, being void of 
 religious principles, fcruple not to trample 
 on the rights of others, and, as often as 
 they can efcape detection, trangrefs the 
 laws of juftice and humanity. The feel- 
 ings of the fons of God are pleafant and 
 delightful, when they reflect on their con- 
 
 duft 
 
Happinefs of the Believer. 20.1 
 
 duct towards their fellow-men. No fting s ^™' 
 of felf-reproach, no figh of heart-break- y^^r^J 
 ing forrow, which they, by ads of oppref- 
 fion have caufed, will trouble them. The 
 poor will blefs them as their friends, the 
 orphan look up to them as fecond fathers, 
 they fhall have their witnefs from within, 
 and their record from on high. 
 
 Such is the conduct of thofe who enjoy 
 the glorious liberty of the fons of God, fuch 
 the happinefs ever attendant on their wife 
 and benevolent conduct, while they fojourn 
 on earth. Behold, too, the caimnefs and 
 ferenity of their fouls, when they are on 
 the brink of the grave. While worldly 
 men attempt, in vain, to grafp the plea- 
 fures of the earth, while death forces them, 
 with reluctance, to quit their hold, and 
 while, with ail the horror of uncertainty, 
 they enter on an eternal ftate, the righte- 
 ous, affured of the favour of their heaven- 
 ly Father, who ruieth in heaven and earth, 
 will joyfully fet out for their native land. 
 They may, indeed, feel fome regret at leav- 
 ing thofe, who are dear, behind them, ex- 
 pofed to the fnares of the world: But they 
 commit them to the care of God, with the 
 
 flrongeft 
 
202 The Character ana 
 
 S VTiT rI * ^ ron g e1 ^ confidence, and then bid an ever- 
 v^vv, lafting adieu to the earth, and all its con- 
 cerns; and, when arrived in Emmanuel's 
 land, they tafie joys pure and unmixed. 
 Unincumbered with cares and forrows, they 
 are employed in praifmg God and the 
 Lamb, and telling of all the wondrous 
 works done to them, they enjoy that eter- 
 nal reft, which God hath prepared for his 
 people. 
 
 As the improvement of this fubjecl:, al- 
 low me, in the firft place, to addrefs my- 
 felf to thofe, who have not as yet received 
 the Saviour. 
 
 You are, my friends, in a rnoft danger- 
 ous fituation : Be exhorted to think ferious- 
 ly of it. Allow me to aik you the reafon 
 of your refufing to receive Chrift as your 
 Lord and vour God. Is it becaufe fome 
 of the doctrines of Chriftianity cannot be 
 comprehended by your reafoning powers? 
 This is a very weak objection. Are you 
 not forced to believe many things, even in 
 common life, which baffle all the attempts 
 of reafon fully to underftand. You fee 
 effe&s produced: You are not certain of 
 
 the 
 
Happlnefs of the Believer. 203 
 
 the caufe of thefe. Will you, therefore, SERM. 
 reject fome truths, becaufe you underftand \^r**J 
 not others, with which they are connected. 
 <4 Alas ! vain man would be wife, though 
 " he is born like the wild afs's colt." — 
 How prefumptuous is it for a creature, fo 
 imperfect as man, to think that all the 
 treafures of knowledge mould be within his 
 reach, and that the plans of Omnipotence 
 itfelf, mould all be level to his weak capa- 
 city. Let us, my friends, admire and a- 
 dore what we do not thoroughly under- 
 ftand in the ways of that Great Being 
 whom we cannot know unto perfection. 
 But, perhaps, your objection is directed a- 
 gainft the precepts of Chriflianity. You 
 may confider the commandments of God 
 as grievous, and is this indeed your opi- 
 nion of his laws, whofe yoke is eafy, and 
 whofe burden is light ? Were you only to 
 make the experiment, you would foon 
 difcover a ftriking difference, in point of 
 freedom, between a mind held in the moil 
 abject fubmiffion to the uncontrouled in- 
 fluence of the paflions, and an heart in- 
 fluenced by the fear of God. 
 
 But can any argument be flronger, in 
 
 order 
 
204 The Char after and 
 
 ^m*" order to induce you to receive the Saviour, 
 y^^r^j than a confideration of his unexampled 
 love, in bleeding and dying, in behalf of 
 guilty men. Will it not argue ingratitude 
 of the blackeft dye, if you ftill perfift in 
 rejecting his offers of mercy, who faith, 
 <c Come unto me, all ye that labour, and 
 " are heavy laden, and I will give you 
 <( reft: Take my yoke upon you, and learn 
 " of me, for I am meek, and lowly in 
 iC heart ; and ye fhall find reft unto your 
 " fouls?'' Can there be language more 
 mild and benevolent than this? It is not 
 the voice of a fovereign, my friends, who 
 commands his fubjects to obey his will ; it 
 is the warm and cordial addrefs of a friend, 
 who invites you to be happy. 
 
 The road to peace is pointed out to you, 
 in the Infpired Volume, and the dreadful 
 precipices difcovered, which lie on either 
 fide of it. Wifdom lifts up her voice, and 
 thus fhe addreffes you: 4C How long, yc 
 <c fimple ones, will ye love fimplicity, and 
 M the fcorners delight in their fcorning, 
 •' and fools hate knowledge ? Turn you, 
 " at my reproof: Behold, I will pour out 
 " my Spirit unto you, I will make known 
 
 " my 
 
VIII. 
 
 Happlnefs of the Believer. 205 
 
 <c my words unto you. Becaufe I have s 5?:^ 
 
 4C called, and ye refufed : I have ftretched 
 
 " out my hand, and no man regarded : But 
 
 " ye have fet at nought all my counfel, 
 
 c; and would none of my reproof: I alfo 
 
 u will laugh at your calamity, I will mock, 
 
 <c when your fear cometh : When your fear 
 
 <c cometh as defolation, and your deftruc- 
 
 " tion cometh as a whirlwind; when dif- 
 
 " trefs and anguifh cometh upon you. 
 
 " Then fhall they call upon me, but I will 
 
 " not anfwer: They fhall feek me early, 
 
 " but they fhall not find me: For that they 
 
 <c hated knowledge, and did not chufe the 
 
 " fear of the Lord. — But whofo hearken- 
 
 " eth unto me, fhall dwell fafely, and fhall 
 
 " be quiet from the fear of evil.' ' 
 
 In the fecond place, allow me to congra- 
 tulate the friends and difciples of Jefus, 
 on the excellence of their choice. 
 
 Your fituation, Chriftians, is attended 
 with many folid comforts. Devoted to the 
 fervice of your God and Saviour, you need 
 have no fear of any evil. While multi- 
 tudes of your fellow-men are afking, with 
 anxiety, " Who will fhew us any good ?" 
 You are enabled to fay with exultation, 
 
 " We 
 
2o6 The Char after and 
 
 SERM. « W e i iave found him of whom Mofes in 
 
 VIII. 
 
 »w^yx^ " t ^ ie Law, and the Prophets did write, 
 " Jefus of Nazareth, the fon of jofeph." 
 While thofe who truft in the arm of flefh, 
 ihall fuffer all the mifery of difappoint- 
 ment, you will be daily more convinced 
 of the beauty of holinefs, and will feel a 
 high degree of fatisfa&ion in reflecting on 
 your laudable confidence in Jefus, for the 
 words of unerring wifdom have ^declared, 
 Ct BlefTed is the man who trufteth in the 
 u Lord, and whofe hope the Lord is." No 
 change of temporal fituation, no alarming 
 train of incidents, can materially affect the 
 tranquillity of your fouls. Your depend- 
 ence is on the Almighty, by whofe appoint- 
 ment all events take place, and who regu- 
 lates all things in fuch a manner, as may 
 beft promote his own glory and the hap- 
 pinefs of his fervants. 
 
 Why, then, fhould your fouls be dif- 
 quieted within you? Though friends for- 
 fake you, and forget all their proteftations, 
 has not God declared, that he never will 
 leave you, nor forfake you? Nay, has he 
 not even " fworn by two immutable things, 
 " in which it is impoifible for God to lie, 
 
 " that 
 
Happinefs of the Believer. 207 
 
 " that they will have ftrong confolation, SERM. 
 " who have fled for refuge, to lay hold v^^y-O 
 " on the hope fet before them, which 
 " hope they have as an anchor of the 
 " foul, both fure and ftedfaft." Leave, 
 then, to thofe, who place their confidence 
 in them, all dependencies on the creature; 
 Let Jefus be the Rock of your Salvation, 
 And be not difcouraged, ye followers of 
 Chrift, at any temporary withdrawings of 
 the light of God's countenance from you; 
 for he knows beft what is for your inter- 
 eft. And may he not withhold his ufual 
 communications of joy and peace, to try 
 the fincerity of your faith, to fhew you 
 your abfolute dependence upon him, to 
 convince you of the unfatis factory nature 
 of every earthly good, and to wean you 
 from your remaining attachment to the 
 world. In every one of your afflictions, 
 believers, be affured that your Redeemer 
 has your intereft at heart; and, though 
 " no chaftening is for the prefent joyous, 
 " but grievous, neverthelefs, afterward, it 
 " yieldeth the peaceable fruit of righte- 
 " oufnefs, unto them who are exercifed 
 * thereby." 
 
 Rejoice, 
 
2o8 The CharaEler^ &c. 
 
 S y T ^" Rejoice, then, in the Lord, Chriftians, 
 v^tLj a g^in, I fay, rejoice: " For, though the 
 " fig-tree fhould not bloflbm, and there be 
 " no fruit on the vine, though the labour 
 Cc of the olive fhould fail, and the fields 
 " yield no meat, yet you may rejoice in 
 <c the Lord, you may always be joyful in 
 " the God of your falvation." 
 
[ 2 09 ] 
 
 SERMON IX. 
 
 The Gospel compared with the Law* 
 
 John i. 17. 
 
 The law was given by Mofes, but grace 
 and truth came by Jefus Chri/i. 
 
 JL HE knowledge of the nature, perfec- S ^ M * 
 tions, and will of the great Author of ex- k^y^J 
 iftence, is eflentially neceffary to the hap- 
 pinefs of man. It is this alone, which can 
 effectually fupport him under the various 
 ills of Life, and furnifh him with proper 
 motives to difcharge his duty with faith- 
 fulnefs and integrity. Religion, which con- 
 fills in the knowledge of God, and in o- 
 bedience to his laws, is the only fure foun- 
 dation on which the happinefs of fociety 
 O can 
 
2IG 
 
 The Go/pel compared 
 
 SERM. can j3 C 5 u il t . f or w ithout it, human inftitu- 
 \_xv-v^ tions would prove ineffectual to check the 
 lawlefs violence of fome, or to protect the 
 defencelefs ftate of others. 
 
 By the light of reafon, men are enabled 
 to form fome notions of that great God 
 from whom they derive their being. But 
 the ideas which can be acquired merely by 
 the exercife of the intellectual powers, are 
 fo faint and imperfect, that God faw it 
 proper to communicate himfelf to man, by 
 an immediate revelation from heaven. 
 
 The Jews were chofen by God, as the 
 people to whom, exclufively, this revela- 
 tion mould be made. They, therefore, 
 became acquainted with the only living 
 and true God, and in this refpect, were il- 
 luftrioufly diitinguifhed from the other na- 
 tions of the world. But, though the Jews, 
 by the revelation with which they were 
 favoured, were enabled to form much 
 more perfect: and exalted ideas of the 
 God who made them, than the heathens, 
 who, in their refeafches, could only have re- 
 courfe to the operations of reafon, yet, ftill 
 the Jewifh law was enveloped with many 
 myfterious rites and ordinances, which 
 
 were 
 
I 
 
 with the Law. ill 
 
 were only allufions to the great and im- SERM. 
 portant truths, which they were defigned \^\^j 
 to reprefent. 
 
 It therefore pleafed God to reveal him- 
 felf more fully to man, in the gofpel of his 
 Son, Jefus Chrift. The gofpel is the moft 
 perfect religious fyftem which has appear- 
 ed on earth; and every Chriftian will de- 
 rive much pleafure, from contemplating 
 the bleflings and happinefs which it has 
 unfolded to the human race. 
 
 It is intended in the following difcourfe, 
 agreeably to the view taken in the text, 
 
 Firft, To confider in what refpects, the 
 gofpel may be fly led, Grace. And, 
 
 Second, In what refpects it may be 
 ftyled, Truth, with more propriety than 
 the Mofaic difpenfation. 
 
 We are, firft to confider in what refpects 
 the gofpel may be ftyled Grace, with more 
 propriety than the law. 
 
 Firft, It may be fo ftyled, if we confider 
 O 2 the 
 
2 1 2 The Go/pel compared 
 
 SERM. the perfon who introduced it, and the man- 
 
 k^s^j ner in which it was publifhed. 
 
 The inftrument employed by the Moft 
 High to impart his will to the children 
 of Ifrael, was Mofes, one of his moft em- 
 inent fervants, and diftinguifhed from his 
 brethren by many ftriking marks of the 
 Divine favour. But he who published the 
 glad tidings of falvation, to the finful fons 
 of men, was an infinitely more illuftrious 
 perfonage than Mofes, the lawgiver of If- 
 rael. Mofes derived his birth from a man, 
 and was himfelf but a man: The Chriftian 
 Legiflator was no lefs a perfon than the Son 
 of God; nay, more, he was " God over 
 " all, bleffed for ever.'* If it was a great 
 mark of the condefcenfion and love of God 
 to reveal himfelf and his perfections to the 
 defcendants of Jacob, by his faithful fervant 
 Mofes ; how much greater a mark of love 
 and grace did he difplay, in fending his 
 beloved Son, u to proclaim the acceptable 
 iC year of the Lord, and the opening of 
 " the prifon doors to them who were 
 " bound.' ' 
 
 The publication of the law was attended 
 with every circumftance which could ftrike 
 
 the 
 
with the Law. 213 
 
 the minds of the Ifraelites with awe, and SERM. 
 
 IX. 
 imprefs them with a deep fenfe of the irre- \^^j 
 
 fiftible power of God, and of the impoffi- 
 biiity of their efcaping his vengeance, if 
 they dared to tranfgrefs his commands. 
 Mofes was directed, previoufly to the giv- 
 ing of the law, to prepare the people in 
 the moil folemn manner, for that great 
 event. They were ordered to fanctify 
 themfelves, and to wafh their apparel. 
 They were cautioned, in a particular man- 
 ner, to keep at a diftance from Mount 
 Sinai, when the Lord fhould defcend upon 
 it; and death was declared to be the in- 
 evitable confequence of flighting this cau- 
 tion. When the minds of the people were 
 thus prepared for the folemn tranfa&ion 
 which was to follow, " on the third day, 
 u there were thunders, and lightnings, 
 4 - J and a thick cloud upon the mount, and 
 *' the voice of the trumpet exceeding loud ; 
 ts fo that all the people who were in the 
 " camp trembled: And Mount Sinai was 
 " altogether in fmoke, becaufe the Lord dc- 
 " fcended upon it in fire, and the fmoke 
 " thereof afcended, as the fmoke of a fur- 
 # nace, and the whole mount quaked great- 
 O 3 « ly." 
 
214 The Go/pel compared 
 
 SERM. « \y>> God, then, revealed the laws of the 
 ^v^; ten commandments to Mofes, together with 
 the ceremonial inftitutions ; and they were 
 again communicated by him to the people: 
 and curfes were denounced againft every 
 perfon, " who did not continue in all 
 <c things, written in the book of the law, 
 " to do them." 
 
 But the manner in which the gofpel was 
 publifhed, was exceedingly different from 
 this. No circumftance, which could af- 
 fect the human mind w T ith terror, pre- 
 cedes the commencement of our Lord's 
 public miniflry. The arrival of the Mef- 
 fiah was proclaimed by a man, in the wil- 
 dernefs of Judea, who w r ent about preach- 
 ing the do£trine of repentance, faying to 
 the people, " Repent ye, for the kingdom 
 " of heaven is at hand." As almoft every 
 circumftance, which accompanied the giv- 
 ing of the law, tended only to imprefs 
 ftrongly on the Ifraelites' minds, the in- 
 finite power and inflexible juftice of God; 
 fo, many of the circumftances, which at- 
 tended the promulgation of the gofpel, 
 were calculated to reprefent God, as infi- 
 nite in mercy and love, as not willing that 
 
 any 
 
with the Law. 215 
 
 JX. 
 
 any fhould perifh, but that all men mould SERM 
 come to repentance. The law was pro- 
 claimed in a mcft 'authoritative manner: 
 The gofpel may be rather ftyled an invit- 
 ation, than a command. " Come, unto 
 cC me," fays Jefus, " all ye that labour, and 
 " are heavy laden, and I will give you 
 iC reft." The law enforced the commands 
 which it contained, principally by working 
 upon the fears of men, and extorted from 
 them obedience, by the dread of punifh- 
 ment. The gofpel, in v a great meafure, in- 
 culcates its precepts by influencing the 
 hopes of men, and pointing out the blef- 
 fings which they fhall enjoy, who yield a 
 willing obedience to its laws. The lan- 
 guage of the law was, " Whofoever tranf- 
 " grefTeth thefe commands fhall be cut off 
 ic from his people." The language of the 
 gofpel is, " If any man fin, we have an 
 ■" Advocate with the Father, Jefus Chrift, 
 <c the Righteous." The Son of God ap- 
 peared in the form of a fervant, converfed 
 familiarly with men, and exhorted them 
 to lead righteous lives, by employing every 
 argument, wh,ich might arife from a con- 
 sideration of their own intereft and happi- 
 O 4 nefs. 
 
2 1 6 The Go/pel compared 
 
 SERM 
 IX. 
 
 nefs. In thefe refpe&s, the gofpel was 
 k^tsj much more accommodated to the feelings 
 and infirmities of men, at its promulgation, 
 than the law : And with much propriety, 
 the Apoftle might fay, that " the law was 
 " given by Mofes, but grace and truth 
 c< came by Jefus Chri^V , 
 
 Second, The propriety of this expreffion, 
 when applied to the gofpel, in oppofition 
 to the law, will farther appear evident, if 
 we confider that the gofpel is a gift, freely 
 offered to all men, without any exclufion 
 or exception. 
 
 The law was confined in its influence 
 and benefits to one nation of men, the na- 
 tion of the Jews. The knowledge of the 
 true God was thus withheld from the reft 
 of mankind. But the religion of Jefus is 
 not limited to any one fet of men; it is not 
 confined in its rites to any one place, but 
 is fitted for univerfal ufe, and may be ob- 
 ferved in every place under heaven. It is 
 no obje&ion to thefe remarks to obferve, 
 that the gofpel is not yet univerfal! y known 
 and embraced. This, it muft be owned, 
 is a truth : But the reafons, why its more 
 
 extenfive 
 
with the Law. 2 1 7 
 
 extend ve propagation is delayed, are beft 
 known to God; and it becomes not man, 
 with irreverent curiofity, to pry into the 
 fecrets of Divine Providence, and prefump- 
 tuoufly to aik his Maker, why things are 
 not otherwife ordained. We are, however, 
 exprefsly affured, in the Infpired Volume, 
 that a time fhall come, before the confum- 
 mation of all things, when men of every 
 nation, and tongue, and people, fhall be 
 admitted as members into the Chriftian 
 church, when Ethiopia and the ifles fhall 
 ftretch out their hands to receive the crofs. 
 The gofpel exhibits God in a very amiable 
 point of view, as being the common Father 
 of mankind, who is no refpecter of per- 
 fons, but who is completely diverted of all 
 prejudice and partiality. God is, by no 
 means, the tutelar guardian of this nation; 
 the peculiar patron of that people; his re- 
 gards are limited to no community; his af- 
 fection and love are univerfally diffufed 
 through the wide creation. Well, then, 
 may the gofpel be ftyled grace, when com- 
 pared with the law, as its faving influence 
 is not confined within the narrow limits of 
 pne nation, but embraces all the fons of 
 
 men. 
 
 SERM. 
 IX. 
 
2 1 8 The Gofpel compared 
 
 SERM, men# The cheering beams of the gofpel 
 
 vvw Pf peace fhall enlighten every part of the 
 
 globe; '■ every knee fhall at laft bow to 
 
 " Jefus, every tongue ihall pronounce him 
 
 " bleffed." What abundant reafon have 
 
 Chriftians, then, to rejoice in the compre- 
 
 henlive and diffufive nature of their divine 
 
 religion! If it had refembled the Jewifh 
 
 fyftem, in its contracted fpirit, we might, 
 
 at this very day, have been groping in the 
 
 midft of darknefs, u puzzled in mazes, and 
 
 perplexed with errors." But, happily for 
 
 us, it hath pleafed God to have ordained 
 
 things otherwife, and to make the day- 
 
 fpring from on high even to vifit us, who 
 
 lie at fo great a diftance from the place 
 
 where it began to dawn. 
 
 Third, The gofpel may be faid to be a 
 greater difplay of grace than the law, be- 
 caufe it contains a moft perfect, pure, and 
 fimple fyftem of morality, and frees men 
 from the laborious and burdenfome cere- 
 monies which attended the Mofaic econq* 
 my. 
 
 The duties which the gofpel requires are 
 all highly reafonable, in their own nature, 
 
 and 
 
*with the Law* 219 
 
 and highly conducive to the happinefs of SERM. 
 men. Thofe duties which refpect God, \J^^ 
 arife naturally from motives of gratitude, in 
 confideration of the many bleffings which 
 he hath bellowed. No man, furely, who 
 reflects ferioufly, can ever regard it as an 
 unreafonable fervice, to bow the knee to 
 his benevolent Maker, to thank him for 
 his benefits, and to pray for the continu- 
 ance of his favour. The gofpel does not 
 enjoin him, thrice every year, to take a 
 long journey* that he may worlhip God 
 in a certain temple, and offer up, on his 
 altar, coftly facrifices, to deprecate his 
 wrath, or to fue for his favour. It enjoins 
 him to confider God as the omniprefent, 
 who fills the regions of unlimited fpace, 
 and is not confined to temples made with 
 men's hands. In every place, under hea- 
 ven, his prayers will be heard; in every 
 place, he can render acceptable worfhip. 
 In all that the religion of Chrift requires 
 of his followers, it binds their duty and 
 intereft together by an indiffoluble tie. In 
 inculcating the exercife of refignation to 
 the will of Providence, in all the chec- 
 kered fcenes of human life, it confults 
 
 the 
 
220 
 
 The Go/pel compared 
 
 S ^x M * t ' ie ea ^ e an ^ happinefs of men, beeaufc 
 \^^r>u the indulging of a contrary fpirit would 
 add confiderably to the weight of every 
 forrow, which might opprefs them. In 
 enforcing the principles of humanity, jus- 
 tice, integrity, univerfal benevolence, and 
 charity, in men's intercourfe with each o- 
 ther, it lays a foundation for their mutual 
 happinefs, confidered as members of fociety. 
 And in exhorting men carefully to cherifh 
 a humble, meek and lowly fpirit, it great- 
 ly contributes to their happinefs and tran- 
 quility, regarded as indviduals; for an op- 
 pofite temper would often fubjeel; them to 
 mortifications and difappointments, which 
 would greatly imbitter the joys of life. 
 
 The many ceremonious obfervances 
 which prevailed in the Mofaic fyftem, had, 
 in themfelves, a tendency, from the exter- 
 nal pomp and fplendour which accompa- 
 nied them, to attract and engrofs the atten- 
 tion of men. Thefe ceremonies, as they 
 were inftituted by God, muft have been 
 intended for wife purpofes; yet ftill they 
 were a heavy yoke, in comparifon of that 
 Ghriftian liberty, wherewith Chrift hath 
 
 made 
 
with the Law. 221 
 
 made us free. If the Jews had kept thefe SE ^_ M - 
 ceremonies in their proper place, and con- \^r^^j 
 fidered them not as valuable in themfelves, 
 but ufeful with refpecl: only to the purpofes 
 which they were intended by the Almigh- 
 ty to ferve, no bad effects would have 
 been produced. When the Pharifees, how- 
 ever, an hypocritical feci: among them, who 
 fought rather the praife of men than of 
 God, feduced the people, by their vain and 
 ridiculous traditions, to overlook the origi- 
 nal defign of thefe ceremonies, when they 
 began to lay an undue ftrefs on the out- 
 ward performance of them, to place the 
 whole of religion in them, and to fubfti- 
 tute them in place of the weightier matters 
 of the law, mercy, righteoufnefs, and faith, 
 then the worft of confequences followed. 
 Superftition, with its numerous train of 
 evils, took up its refidence among them: 
 Subftantial virtue and true piety were ne- 
 glected and undervalued. 
 
 The maxims of the gofpel are vaflly fu- 
 perior, in their effects, to the tenets of the 
 Jewifh law. Whatever it inculcates, ferves, 
 in a high degree, to promote and increafe 
 the happinefs of man. It clearly proves, 
 
 that 
 
222 The Go/pel compared 
 
 SERM. t^j- no virtuous a&ion, or good intention, 
 k^y^j ihall ever pafs unnoticed, by a righteous 
 God, and it encourages all to the practice 
 of godlinefs, by informing us that our ac- 
 tions are not valued according to their own 
 greatnefs and importance, but according to 
 our feveral means and abilities; that, in the 
 fight of God, the widow's mite fhall be 
 efteemed of equal value with the donations 
 of the more opulent. The external rites 
 of the Jewifh law, had little or no tenden- 
 cy to improve the heart. The dictates of 
 the gofpel, on the contrary, have all a ten- 
 dency to fmooth the unruly paffions of 
 man, and infpire him with feelings, which 
 ennoble and exalt his nature. 
 
 With great propriety, then, may the go- 
 fpel be ftyled Grace, as it frees men from 
 the obfervance of that vaft variety of bur- 
 denfome rites, which conftituted fo great a 
 part of the Mofaic difpenfation ; as it re- 
 quires no external obfervances whatever, in 
 the room of thofe that have been aboliflied, 
 but fuch as are eafy and pleafant; and as 
 it inculcates precepts, which, when obeyed, 
 have a natural tendency to make mankind 
 happy. 
 
 Fourth, 
 
with the Law, 
 
 f% O f 
 
 Fourth, T}ie gofpel may be ftyled Grace, SERM. 
 as it difcovers to men the only fure and ef- \^r^j 
 fedtual method, by which they may obtain 
 the forgivenefs of fins, avoid the puni(h- 
 ment due to thefe, and enjoy the bleflings 
 which, if their fins were not forgiven, 
 would be for ever beyond their reach. 
 
 As men rnuft be confcious of many im- 
 proprieties of conduct, many deviations 
 from moral rectitude, they muft, confe- 
 quently, experience much difquiet and un- 
 eafinefs of mind on this account. Their 
 own hearts condemn them, and the ideas 
 which they have been accuftomed to enter- 
 tain of God, lead them into a belief, that 
 he, confiftently with his own perfections, 
 muft be highly difpleafed with their con- 
 duct. They can enjoy no happinefs, while 
 thefe doubts and fears continue to harrafs 
 the mind ; and therefore they are earneftly 
 folicitous to find out fome method, by which 
 they may be reconciled to God, whom 
 they have offended by their fins, and ob- 
 tain his favour, the great fource of all fe- 
 licity. By what method, then, mailmen 
 attain thefe important ends? Shall they at- 
 tempt to foften the anger of Jehovah, by 
 
 offering 
 
224 The Gofpel compared 
 
 SERM. offering up the blood of bulls or goats, 
 v^^y^ or by prefenting him with abundance of 
 oil? Vain would be the attempt, and in- 
 effectual the means. By what means, 
 then, fhall God be appeafed, and man fav- 
 ed from the dreadful confequences of guilt ? 
 Bleffed be God, this is completely reveal- 
 ed to men, in the gofpel. The death of 
 Chrift is fumciently able to fatisfy all the 
 demands of a righteous God, and to fave 
 finners from the penal effects of a violated 
 law. The facrifices of the Jews had no 
 real virtue in themfelves to produce thefe 
 bleffed effects ; the blood of Chrift is of fo- 
 vereign efficacy, and " being once offered 
 " in facrifice to God, he hath perfected 
 " for ever them that are fanctified." As 
 the means of falvation, men are therefore 
 directed in the gofpel to believe in Chrift, 
 and to turn to God, and do w r orks meet 
 for repentance. The abfolute neceflity of 
 cherifhing thefe two graces in the foul, is 
 repeatedly held up to men by the infpired 
 writers : " Repent, and believe the gofpel : 
 " Except ye repent, ye fhall all likewife 
 " perifh : He that believeth fhall be faved : 
 " God fent his Son, that whofoever be- 
 
 " lieveth 
 
with the Law* 225 
 
 SERM. 
 IX. 
 
 " lieveth in him might not perifh, but 
 
 41 have everlafting life." v^y^ 
 
 On thefe terms falvation is offered to 
 men; if thefe are accepted, the bleffings, 
 which flow from the death of Jefus, fhall, 
 without doubt, be enjoyed. But as men 
 are incapable of themfelves to attain thefe 
 Divine graces, the gofpel makes ample 
 provifion for their deficiency. It promifes 
 men, if they through faith, humbly and 
 fincerely rely on Chrift for falvation, the 
 affiftance of the Spirit of God, to root out 
 every corrupt affe&ion, which fin has in- 
 troduced into the foul, and to implant in 
 their (lead the Divine principles of love, 
 and refignation to the will of God, which 
 fhall comfort them in afflictions, fupport 
 them under temptations, and enable them 
 to pafs fafely from this ftate of trial, to s 
 ftate of bleffednefs. The gofpel, then, 
 may be more properly ftyled Grace, than 
 the law, as it promifes, to repenting fin- 
 ners, not only an exemption from punifh- 
 ment, but alfo a refurre&ion to eternal hap- 
 pinefs. 
 
 Second, The fecond general branch of 
 
 difcourfe was, to confider in what refpeds 
 
 P the 
 
226 The Go/pel compared 
 
 SERM. t | ie g fp e } ma y b e ftyl e d Truth, with more 
 \jry^j propriety than the Mofaic difpenfation. 
 
 Firft, It may well be ftyled, Truth, as 
 it is the accomplifhment of the prophecies 
 of future favours, made under the law. 
 The predictions in the old teftament, which 
 related to the incarnation of the Meffiah, 
 were for the moft part very obfeure. Ma- 
 ny of them admitted of a double interpre- 
 tation; and therefore, as men are more 
 converfant with temporal things than fpi rit- 
 ual, they were very apt to underftand them, 
 as connected with, or defcriptive of, their 
 worldly fituation, and not as regarding a 
 better and happier country, which is an 
 heavenly. The Jewifh nation viewed 
 thefe prophecies, refpecting the coming of 
 Chrift, in a light perfectly different from 
 that in which they ought to have been 
 viewed. Captivated with the pleafures of 
 the world, they anxioufly expected the ar- 
 rival of the Meffiah, as an event, which, 
 they imagined, would confiderably improve 
 their temporal condition. They thought that 
 the Meffiah would appear among them, in- 
 verted with fupreme power, that he would 
 reftore again the kingdom of Ifrael, refcue 
 
 them 
 
with the Law. 227 
 
 them from the tyranny of the Romans, SERM. 
 completely vanquish every foe, and found \^^j 
 2l mighty temporal kingdom. 
 
 Seduced by thefe falfe views of the pro- 
 phecies, which foretold the coming of 
 Chrift, they rejected, with fcorn and con- 
 tempt, the meek and the lowly Jefus. In- 
 fluenced by their falfe and ill-founded 
 hopes, they acted in oppofition to all the 
 benevolent efforts, which he made to un- 
 deceive them, and exclaimed with impi- 
 ous deriiion, " Can any good thing come 
 " out of Nazareth." But thofe great and 
 highly interefting truths, which, in the 
 Old Teftament difpenfation, were fo im- 
 perfectly revealed to man, in the dark and 
 figurative language of prophecy, are com- 
 municated to us in the plainer!: and clearer!: 
 manner in the gofpel: So that the truth is 
 in no danger of being perverted and mif- 
 underftood by falfe interpretations. 
 
 The gofpel exprefsly affures men, that 
 the kingdom of Chrift is not of this world ; 
 and that vain and futile would be the hopes 
 of thofe who expected him in the character 
 of a temporal prince. The peace that he 
 came to proclaim on earth, was peace from 
 
 P 2 heaven. 
 
228 The Go/pel compared 
 
 SERM. heaven, and good-will to the fons of men; 
 
 v^vv-> an object of infinitely greater confequence, 
 than a peace univerfally eftablifhed among 
 earthly powers. The Meffiah appeared as 
 the light of the Gentiles, who were, in 
 due time, to be equal fharers in the blef- 
 fings of the gofpel, with their brethren the 
 Jews. The Meffiah is declared in the gof- 
 pel to be the Deliverer of the captives, in 
 a much more exalted view than that in 
 which he was regarded by the Jews. Pie 
 hath refcued men from a worfe than E- 
 gyptian bondage; from the moft abject: 
 fubmiffion to the powers of darknefs. He 
 hath freed them from a tyranny much 
 more oppreffive, much more fubverfive of 
 their happinefs, than the tyranny of the 
 Roman power ; from the dominion of their 
 unruly and tumultuous paflions, which go- 
 verned them with defpotic fway. He has 
 taught and enjoined them to fubdue thefe, 
 and to keep them within lawful bounds. 
 By his blamelefs example, the beft com- 
 ment on his precepts, he has animated 
 their efforts to attain perfection; and by 
 the aid of his Spirit, he hath fupplied eve- 
 ry defect which might arife from the 
 
 weaknefe 
 
with the Law. 229 
 
 weaknefs and imperfection of human na- SERM. 
 ture. This is a deliverance great indeed: v^v^sJ 
 This is a victory truly glorious; and it is 
 attended with the happieft confequences. 
 The Jews expe&ed a mighty temporal 
 prince: Here is a Prince, mighty to fave; 
 for the falvation which he offers, includes 
 not merely the redemption of the body, 
 but what is of unfpeakably greater moment, 
 of the immortal foul. The yoke which he 
 impofes, compared with other yokes, is 
 perfect freedom. The gofpel announces 
 this Jefus, as the preacher of glad tidings. 
 And what tidings can be more acceptable 
 than thefe, " That God is in Chrift Jefus, 
 reconciling the world unto himfelf, not 
 imputing unto men their trefpaffes : And 
 hath begotten us again unto a lively 
 hope by the refurre&ion of Chrift, to 
 an inheritance incorruptible, and that 
 fadeth not away, referved in heaven for 
 us." The gofpel proclaims him the 
 founder of a kingdom that (hall endure 
 for ever. He fhall for ever reign in the 
 hearts of all his faithful followers: He 
 fhall reign till all his enemies are put un- 
 der his feet: He is exalted as a Prince and 
 P 3 a 
 
^ 3° The Go/pel compared 
 
 SI j5 M " a Saviour, to give repentance and remif- 
 k^tkj fion of fins to all the Ifrael of God, and 
 life eternal mall be conferred on all thofe 
 who believe in his name. 
 
 In thefe refpe&s, then, well may the 
 gofpel be ftyled Truth, in oppofition to 
 the obfcure predictions of prophetic times, 
 as it completely and diftin&ly fhews us the 
 illuftrious perfon, to whom they all refer^ 
 and in whom they are all accomplifhed. 
 
 Second, The gofpel may be ftyled Truth, 
 when compared with the law, as it is the 
 fubftance and reality of all thofe good things, 
 which, in the Mofaic fyftem, were repre- 
 fented by types and figures, that were only 
 mere fhadows of the things fignified. 
 
 The various facrifices, which were ap- 
 pointed by Mofes, had, in themfelves, no 
 virtue to expiate the fins of the people: 
 They only referred to Chrift, w r ho was the 
 great propitiatory facrifice, to be offered 
 up for the fins of the world. For it was 
 impoflible, that the blood of bulls or goats 
 could ever have been regarded by God, as 
 an atonement for a deviation from moral 
 rectitude. Thefe facrifices were all emble- 
 matical 
 
 J 
 
with the Law. 23 X 
 
 matical of the offering that the Saviour of SERM. 
 men was, in due time, to make of his ^y^ 
 pure and fpotlefs blood, which had, in it- 
 felf, a fovereign efficacy " to purge the 
 iC confciences of men from dead works, to 
 " ferve the living God." The gofpel, 
 then, by revealing to us the whole hiftory 
 of Chrifl's fufferings and death, complete- 
 ly difclofes to our view the great and ori- 
 ginal defign of the facrifices that attended 
 the ceremonial law. The paffover was an- 
 other emblem of Chrift. This folemnity 
 was inftituted with a view to perpetuate 
 the remembrance of the great deliverance, 
 which was wrought for the Ifraelites, when 
 they were freed from Egyptian bondage. 
 It was accompanied by many fignificant 
 rites and ceremonies, by which man's re- 
 demption, through Chrift, was reprefented: 
 On which account the Apoftle calls him 
 * our paffover, who is facrificed for us;" 
 and in allufion to this, he is alfo ftyled, 
 " the Lamb of God, which taketh away 
 " the fins of the world." The brazen fer- 
 pent was alfo fymbolical of the falvation 
 derived from the death of Chrift. As thofe, 
 who were bitten by the fiery ferpents, when 
 P 4 they 
 
232 The Go/pel compared 
 
 S fx M * ^y l°°ked on ^is brazen ferpent, trufting 
 ^y-y^j in the promife of God, that a compliance 
 with this prefcription would heal their 
 wounds, were immediately and completely 
 cured; fo alfo every man, who is awaken- 
 ed to a juft fenfe of his defperate fituation, 
 on account of guilt, and comes to God in 
 the way of his appointment, fhall obtain a 
 complete pardon, and enjoy the favour of 
 God. For, to ufe the words of an infpir- 
 ed writer, " As Mofes lifted up the ferpent 
 " in the wildernefs, even fo muft the Son 
 <c of Man be lifted up: That whofoever 
 <c believeth in him fhould not perifh, but 
 " have everlafting life." In fhort, the rites 
 and ordinances of the ceremonial law were, 
 all of them, more or lefs typical of Jefus, 
 the Author and Finifher of our faith, and 
 were figniflcant of the many bleflings, 
 which we derive from his coming into the 
 world. The fpiritual meaning of many 
 of thefe figures was imperfectly underftood 
 by the Jews, as fome of them bore little 
 or no refemblance to the things fignified. 
 Thefe, the gofpel has made perfectly ob- 
 vious. And it has alfo thrown additional 
 light on fome others, which were partly 
 
 underftood 
 
ivhb the Law. 233 
 
 underftood by the Jews. So that, when SERM. 
 all thefe circumftances are duly weighed, 
 the gofpel will evidently appear to be a far 
 greater difplay of truth than the law. 
 
 IX. 
 
 Third, The gofpel may, with juftice, be 
 flyled Truth, when oppofed to the law, be- 
 caufe in it many truths are more fully and 
 diftindtly revealed to men, than they were 
 under the law. 
 
 The Jews imagined that a fcrupulous ob- 
 fervance of the ceremonial law would fe- 
 cure to them the favour of God: But the 
 Chriftian is taught a very different leflbn, 
 that if his heart is not pure, as well as his 
 hands clean, he can not afcend into the 
 hill of the Lord. The juftice and mercy 
 of the Supreme Being are alio more illuf- 
 trioufly difplayed in the gofpel, than in the 
 law: For nothing was fo capable of con- 
 vincing men of thefe great truths, that God 
 is at once juft and merciful, as the death 
 of Chrift. The refurreclion of the bodv, 
 the immortality of the foul, and a future 
 ftate of rewards and punifhments, were not 
 fo clearly taught by the law, as by the go- 
 ipel. There was even a whole feci: among 
 
 the 
 
234 ¥be Go/pel compared 
 
 SERM, fa Q j ewSj wno totally rejected thefe doc- 
 \^r^r*u trines, and openly avowed their difbelief 
 of them. But Jefus Chrift " hath brought 
 H life and immortality to light, through the 
 <c gofpel," and eftablifhed thefe doctrines 
 on a firm and folid bafis, by his own re- 
 furrecnon from the dead. So that now 
 thefe truths, which are of the laft import- 
 ance to the happinefs of man, are fully 
 made known, without leaving any room 
 for doubt or uncertainty. Well, then, may 
 the gofpel be faid to contain more import- 
 ant truth, than the Mofaic fyflem, as it 
 more fully reveals fome truths, fo beneficial 
 in their influence, as to fupport men, under 
 every trial and viciffitude of life, and to 
 open to their view the mod glorious prof- 
 peels beyond the grave. 
 
 The confederation of this interefting fub- 
 je£k may lead Christians to reflect on the 
 ineftimable bleffings which they enjoy, as 
 living under the benign influence of the 
 gofpel. From the partial furvey which has 
 now been taken, they may be enabled to 
 form fome idea of thefe great benefits: and 
 ferioufly reflecting on their vaft importance, 
 their efforts to improve them fhould be vi- 
 
 gorous 5 
 
IX. 
 
 with the Law. 235 
 
 gorous, conftant and unwearied. Let it SERM.- 
 never be faid of them, that, though " light 
 " hath come into the world, they have lov- 
 " ed darknefs rather than the light." Let 
 them never weary in well-doing, but uni- 
 formly acl: according to the precepts and 
 example of their Great Mafter, left, by 
 their careleflhefs, and indifference in his 
 fervice, God be provoked to deprive them 
 of the bleffings which they now enjoy, 
 and fay to them, as he did to the ancient 
 church of Ephefus, <c Remember, therefore, 
 iC from whence thou art fallen, and repent, 
 and do the firft works; or elfe I will 
 come unto thee quickly, and will re- 
 move thy candleftick out of his place, 
 except thou repent/' 
 
 
2 3 6 
 
 SERMON X. 
 
 On Envy. 
 
 James iii. 16. 
 
 For where envying andjlrife is, there is con- 
 fufion and every evil work. 
 
 serm. « ^ NEW commandment ;> faid the Sa „ 
 
 v-^yv viour of the world to his difciples, cc I give 
 " unto you, that ye love one another; as 
 " I have loved you that ye alio love one 
 <l another. By this fhall all men know 
 " that ye are my difciples, if ye have love 
 u one to another." Such was the hea- 
 venly injunction which flowed from the lips 
 of Jefus, a fhort time before he entered on 
 the laft dreadful fcene of his fufferings : Love 
 was appointed the diftinguifhing badge of 
 
 the 
 
On Envy. 237 
 
 the Chriftian's profeffion. Love to God SERM* 
 and man runs through the precepts of the \^r*j 
 gofpel, and every part of that fyftem of 
 truth which the Author of our faith eftab- 
 lifhed, reprefents the Almighty, as the God 
 of love, as love itfelf, and tends to infpire 
 all who cordially embrace it, with this ex- 
 alted fentiment, which, in its operation, is 
 productive of fo many blefled effe&s. The 
 command is explicit and intelligible: Its 
 tendency is abundantly obvious : It ftrikes 
 at the root of the wayward and corrupt 
 affections of the human heart, and an o- 
 bedience to it introduces into the fouls of 
 the faithful, every principle which can ex- 
 alt and ennoble humanity, and gives fcope to 
 every virtue, which has for its profeflfed 
 object, the peace and happinefs of the frail 
 children of duft. If thefe, Chriftians, are 
 the benefits which fpring from the cultiva- 
 tion of this principle of love, muft it not 
 be the caufe of deep regret, that fo many 
 of thofe who confider themfelves the fol- 
 lowers of Jefus, are fo little influenced by 
 its power, and inftead of exhibiting the 
 true and only badge of Chriftians, difplay a 
 temper which is ftrongly characteriftic of 
 
 the 
 
238 On Envy. 
 
 SERM. tne fervants of the prince of darknefs. Of 
 V>rvx^ all the paffions which militate againft the 
 peace and comfort of man, that of envy, 
 alluded to in the text, is the meaneft, bafeft 
 and moft deteftable, and leaft productive, 
 even of temporal good, to thofe who are 
 fubjecT: to its controul. 
 
 To defcribe the nature of envy, to point 
 out its unreafonablenefs, and inconfiftency, 
 both with our knowledge of God and du- 
 ty, and from various inftances, to exhibit 
 the malignant effects that it hath often pro- 
 duced, is the fubjecT:, Chriftians, of the fol- 
 lowing difcourfe. 
 
 The objects which excite this baneful 
 paffion of envy in the heart of man, are the 
 apparent happinefs and profperity which 
 are enjoyed by his fellow-creatures: The 
 end which is propofed to the mind in its 
 gratification, is the deftruction of their 
 happinefs, and the introduction of mifery 
 and wretchednefs. The envious man, 
 therefore, feeks not fo much to fecure his 
 own peace of mind, as to difturb the tran- 
 quillity of others. All thofe perfections of 
 
 the 
 
On Envy. 239 
 
 X. 
 
 the understanding and the heart, all thofe SERM. 
 a&ions of the life, which are the proper 
 obje&s of efteem and admiration, produce 
 no other effects upon his mind than diflike 
 and indignation. The man of integrity 
 and worth, who, in his intercourfe with o- 
 thers, acts conformably to the pureft dic- 
 tates of truth and juftice, is hated by the 
 envious man, and reprefented by him as 
 acting a part, foreign to his real character. 
 The man of profound erudition is defcrib- 
 ed as laying claim to a character to which 
 he is not entitled. In fhort, every man 
 who pofTeffes a good quality which he does 
 not poffefs, or enjoys it in a fuperior degree 
 to him, is marked out as the object of de- 
 teftation. Chriftians, what amazing de- 
 pravity of heart is exhibited by the man 
 who is the flave of envy: When, inftead 
 of loving, he hates excellence, wherever 
 he finds it; when, in place of yielding to 
 the virtuous, the defired tribute of applaufe, 
 he induftrioufly labours to undermine their 
 reputation, and if poffible to reduce them 
 to a level with himfelf. 
 
 But the meannefs and mocking depravi- 
 ty of this vice will be fully difplayed, if 
 
 the 
 
240 On Envy. 
 
 SERM. t k e means are confidered which the envious 
 man employs, in order to accomplifh his 
 detefted purpofes. Thefe means are flan- 
 der and detraction. For the envious man 
 is generally a coward. He throws his fa- 
 tal {hafts in the dark: And while he is 
 himfelf fecure from danger and detection, 
 he deals deftruclion all around him, fo 
 that he ever has it in his power to effect 
 his malicious defigns, without danger or 
 expence. For to fpread fufpicion, to in- 
 vent calumnies, to propagate fcandal, re- 
 quire neither courage nor labour. Thefe 
 are the arts which he ufaally employs in 
 the murder of reputations : Arts which are 
 eafily acquired, and which are conftantly 
 acceffible to the meaneft and moft worthlefs 
 of our fpecies. Thus, the fhield of virtue 
 itfelf, is incapable of warding off the affaults 
 of this unknown and invifible foe: The 
 hour of danger arrives when a man leaft 
 expects it, and no provifion can poflibly be 
 made for rendering the attacks of envy 
 completely abortive. For evil reports are 
 liftened to with fo much keennefs, even 
 when raifed againft the faireft characters, 
 and are fo firmly believed, even on the 
 
 flighted 
 
On Envy. 24 x 
 
 flighted evidence, that no j unification after- 
 wards, is fufficient to obliterate the unfa- 
 vourable impreffions which have been made 
 upon the mind. Who then can ftand a- 
 gainft envy ? And when it is alfo consider- 
 ed, that by this diabolical conduct, the en- 
 vious can poffibly gain nothing, our afton- 
 ifhment at the corruption which is refident 
 in the human heart, through fin, muft be 
 greatly heightened. The ruin of another's 
 reputation is certainly not necefTary to the 
 eftabliihment of our own. Nay, the ruin 
 of a worthy man, in confequence of the 
 too fuccefsful efforts of envy, aided by the 
 demon of detraction, may give rife to a 
 general fufpicion of men's integrity, and 
 prevent even the envious themfelves from 
 enjoying that temporal good which they 
 might have otherwife pofTeffed. The fre- 
 quency of this vice makes it fo familiar, 
 that it efcapes our notice ; nor do we often 
 reflect on its bafenefs and malignity, till we 
 happen to feel its influence. When he 
 who has given no provocation to envy but 
 by endeavouring to excel and improve his 
 natural powers, finds himfelf perfecuted by 
 multitudes whom he never faw, with all 
 
 Q^ the 
 
 SERM. 
 X. 
 
242 On Envy* 
 
 SERM. the rancour of perfonal refentment ; when 
 vyw he perceives malice let loofe upon him, as 
 a public enemy, and incited by every ftra- 
 tagem of defamation; when he hears the 
 misfortunes of his family, or the follies of 
 his youth, expofed to public view, and e- 
 very failure of conduct, every defect of 
 nature, aggravated and ridiculed: He then 
 learns to abhor thofe artifices, at which he 
 before was aftoniflied, and difcovers how 
 much the happinefs of human life would 
 be advanced, by the banifhment of envy 
 from the heart of man. In fhort, envy, 
 Chriftians, is, of all paffions, the moft 
 contemptible: It purfues a hateful end, 
 by defpicable means, and defires not fo 
 much its own happinefs, as the mifery of 
 another. 
 
 The unreafonablenefs of envy will ap- 
 pear, from a fhort review of the enjoy- 
 ments of life. That human life is unftable, 
 and liable to perpetual viciflitudes, is a 
 truth fo abundantly obvious, that it requires 
 no proof whatever. The experience of e- 
 very day, muft convince even the moft in- 
 attentive obferver, that all the pleafures of 
 time are fleeting and tranfitory, like the 
 
 morning 
 
On Envy, 243 
 
 morning cloud or early dew, which foon SERM. 
 vanifh away. Is it, then, ye envious, the K^y%j 
 man who enjoys a high degree of popular 
 favour and efteem, who is inverted with 
 offices of refpe&ability and truft, againft 
 whom your poifoned arrows are directed? 
 Behold, the favour of the multitude is 
 not to be trufted, it is quickly transferred 
 from one objecl: to another, and the man 
 who is their favourite to-day, is, to-mor- 
 row, hurled from the towering fummit 
 which his ambition had reached, and may, 
 perhaps, drag out the remainder of life, 
 in the depth of obfcurity. Is it he that is 
 blefled with opulence, whofe happinefs you 
 regard with a jealous eye? The riches of 
 this world often take wings and flee away ; 
 and the man who places his confidence in 
 wealth, is guilty of extreme folly, fince he 
 has an opportunity to fee numbers around 
 him, once as affluent as himfelf, forced to 
 acl: the part of dependants on the fcanty 
 bounty of others, and reduced often to the 
 miferies of indigence. Is it beauty, which 
 you cannot behold without repining at your 
 own want of it, ye children of envy ? Be- . 
 hold, even beauty, though a fair, is but a 
 Qj2 fading 
 
244 ® n Envy, 
 
 SERM. fading flower: Its luftre is foon diminiuV 
 k^y^j ed: It fpeedily fails of producing the effect 
 of admiration. Is dcmeftic felicity the object 
 of your regret? Do ye repine at beholding 
 your neighbour bleffed with a family of 
 children, in ore dutiful, more accomplished, 
 more promifing than your own? See, the 
 hand of death infiantly robs him of his 
 comforts, and leaves him more deflitute 
 than yourfelves. As, therefore, the enjoy- 
 ments of life are fo very precarious, as they 
 are incapable of yielding unmixed pleafure, 
 if your minds are open to conviction, you 
 muft feel the grofs impropriety of boailing 
 either of your own acquirements, or of 
 envying others for attainments which have 
 been hitherto beyond your reach. 
 
 But the paffion of envy is not merely 
 mean and defpicable, and totally unreafon- 
 able in itfelf: It is alfo in direct oppofition 
 to our notions of God and our duty. Con- 
 fider, for a moment, ye who profefs to 
 have your hearts rectified, your conduct 
 regulated by the fublime doctrines, and 
 heaven-born precepts of the gofpel, and yet 
 fometimes yield to the tyrannical power of 
 envy, confider the character of the Lord 
 
 Almighty, 
 
On Envy. 245 
 
 Almighty, and blulh and tremble for your SERM. 
 evil deeds. That God, who formed the v^^y-^, 
 univerfe, is the infinite and inexhauftible 
 fountain of never-failing goodnefs: Who 
 being infinitely and eternally happy in the 
 enjoyment of his own unfpeakable perfec- 
 tions, could have no other motive to create 
 things at firft, but only that he might com- 
 municate his goodnefs and happinefs to 
 his creatures; and continues to preferve 
 them, for no other reafon, but that he may 
 ftill do good unto them, and by the con- 
 ftant unwearied exercife of his Divine be- 
 nevolence, may promote his own glory, 
 " He maketh his fun to rife on the evil 
 " and the good, and fendeth rain both on 
 u the juft and unjuft. Giving us from 
 c< heaven fruitful feafons, and filling our 
 " hearts with food and gladnefs." If man 
 refle&s on the care which God exerted to 
 defend him in the period of helplefs infan- 
 cy; to guard him from the evils of inex^ 
 perienced youth ; to aid and direct unripen- 
 ed manhood; and even to folace the infir- 
 mities of age ; he will be deeply fenfible of 
 the goodnefs of the Lord: And, if he has 
 any gratitude at all, will thankfully acknow- 
 
 Qj led g e s 
 
246 On Envy. 
 
 SERM. 
 X. 
 
 ledge, that in God he lives, and moves, and 
 breathes, and has his being. 
 
 But the goodnefs of the Almighty, great 
 as it is, when manifefted in the power of 
 creation, and in the perpetual exertion of 
 providential care, falls infinitely fhort of 
 his goodnefs, when difplayed in the work 
 of man's redemption. In this grand and 
 glorious enterprife, God is indeed held 
 forth to the aftonifhed eyes of angels and 
 men, as the perfection of love: and when 
 contemplating him as the reconciled God 
 and Father of our Lord Jefus Chrift, we 
 may juftly adopt the fublime fentiment of 
 the Apoftle, and with adoring gratitude 
 exclaim, " God," indeed, M is love." For 
 the fame reafon, then, that God does 
 continually delight in doing good, and 
 feems always to take particular pleafure in 
 defcribing himfelf by that particular attri- 
 bute of love and goodnefs, for the fame 
 reafon, does he expecl: and require all his 
 intelligent creatures to refemble him in 
 that excellent perfection: and, by the uni- 
 form practice of mutual love and charity, 
 not only allow, but alfo afiift each other, 
 to enjoy the feveral bleflings of his bounty. 
 
 Accordingly, 
 
On E?ivy. 247 
 
 Accordingly, my friends, the precepts of SERM « 
 our Saviour had a diredt tendency to ani- v^v>^ 
 mate men in their endeavours to imitate 
 this glorious excellence of the Divine char- 
 acter, and his own conduct, while he fo- 
 journed upon earth, fully exemplified thefe 
 precepts : For it is truly obferved of him, 
 " that he went about continually doing 
 " good." 
 
 The man, therefore, who allows himfelf 
 to be enflaved by the power of envy, and 
 indulges without remorfe, in her baneful 
 feelings, ads a part diametrically oppofite 
 to the knowledge of God, communicated 
 to him by revelation, and to the exprefs 
 commands of that mafter whom he ac- 
 knowledges himfelf bound to ferve. For, 
 inftead of refembling his God and Saviour, 
 in his endeavours to diffufe happinefs to all 
 around him, he labours, with indefatigable 
 induftry, to blaft their faireft profpects of 
 felicity, and, by wounding them in the 
 tendered part, by robbing them of re- 
 putation, that jewel of inestimable price, 
 deprives life itfelf of all its charms, and 
 renders it a difagreeable burden. It is af- 
 tonifhing, that thofe who profefs to be 
 Q^4 Ghriftians, 
 
248 On Envy. 
 
 SERM Chriftians, and yet indulge the feelings of 
 uw envy, can bend the knee to the Father of 
 Mercies, and fupplicate his mercy, when 
 they are confcious to themfelves, of {hew- 
 ing no mercy, of having no defire in their 
 hearts to fhew mercy to others, who are 
 guilty of no other offence, than the unpar- 
 donable one of being better, and wifer, and 
 happier than themfelves. Strange, indeed, 
 mull be the views which people of this 
 defcription entertain of religion. They, 
 undoubtedly, make a religion for them- 
 felves, and impioufly, by their conduct, 
 degrade the all-perfect Being to their own 
 ftandard. And it is a melancholy truth, 
 my friends, that many amongft us, who 
 make a great profeffion of religion, who 
 prefer the ftrongeft claims to fanctity of 
 heart and life, are often mod fufceptible 
 of thofe paflions, which mould be for ever 
 banifhed from the Chriftian world, and ex- 
 pelled to that den of darknefs from which 
 they originally fprung. Gracious God! 
 with what indignation rauft thou view 
 the conduct of thofe men, who can, with 
 an appearance of devotion, and fan&ity, 
 compafs thine altar, and prefent to thee the 
 
 offering 
 
On Envy. 249 
 
 X. 
 
 offering of a heart polluted with envy at SERM. 
 the profperity of their brethren. Forgive 
 them, we befeech thee, and purify them 
 from this great corruption: For they are 
 l * in the gall of bitternefs and in the bond 
 <c of iniquity. " The Apoftle James, in 
 the words of the text, exprefsly declares, 
 that wherever this paffion of envy is in- 
 dulged, " there is confufion, and every evil 
 " work." 
 
 Thefe are the common and natural effects 
 of envy. Confufion, unfpeakable confu- 
 fion, is introduced into the foul of him 
 who is under its influence. His confcience 
 frequently upbraids him, in the fevereft 
 terms, for the wickednefs of his conduct. 
 And if he attends on the inftitutions of 
 religion, and has any feeling at all, e- 
 very part of the worfhip in which he 
 engages muft ftrike a dagger to his heart. 
 He joins, perhaps, in the delightful fervice 
 of praife. But he praifes God for a quality 
 of which he is completely deftitute, and 
 which he knows it to be his indifpenfible 
 duty to cultivate. The Almighty is fcarce 
 ever mentioned before him, but fome allu- 
 fion is made to the benevolence of his char- 
 acter, 
 
250 On Envy. 
 
 SERM. 2iQ.tr ^ and his unwearied exertions to pro- 
 ks-v^j mote the goodnefs of his creatures. Well 
 then, may his foul be confufed: deeply 
 may he be flung with felf-condemnation : 
 He knows, he feels his worthleffnefs. In- 
 deed, Chriftians, the foul of the envious 
 man may be compared to a ftage on which 
 the effects of various contending paflions 
 are exhibited. There is often a violent 
 ftruggle between that admiration which he 
 cannot wholly withhold from the charac- 
 ter of excellence, and the defire with which 
 envy ftimulates him to abhor that excel- 
 lence. There is frequently a conteft be- 
 tween the hope of efcaping, and the fear 
 of encountering the detection of his bafe 
 and unmanly principles. His heart, there- 
 fore, is the feat of uproar and tumult. En- 
 vy, like a hungry tyger, fattens on him: 
 Her ravenous appetite is never fatisfied: 
 She calls inceffantly for food: She devours 
 his peace, and robs him of the power of 
 enjoyment. But envy does not merely 
 introduce confufion into the foul of her 
 abjecT: flave, fhe alfo produces the utmoft 
 confufion and diftrefs, both in the domeftic 
 and focial circles of life. How often hath 
 
 her 
 
On Envy, 
 
 2s I 
 
 X. 
 
 her power been dreadfully difplayed in SERM 
 that alienation of heart, which her fly and 
 malicious infinuations have produced, be- 
 tween the neareft and deareft connections ! 
 The flanderous tongue of envy hath raifed 
 the hufband againft the wife, and the wife 
 againft the hufband : Brothers have regarded 
 brothers with averfion. Domeftic happi- 
 nefs has fled, and has been remembered 
 only as a dream. Nay, innumerable have 
 been the evils which fociety hath experi- 
 enced from the infidious efforts of envy* 
 As the moft upright characters have no 
 fecurity to defend them from her dark and 
 treacherous fnares, the lofs of mutual con- 
 fidence, in friends, has frequently been 
 occafioned by the infectious and peftilen- 
 tial breath of the envious : Dark fufpicion 
 follows in their train, and marks the havock 
 of reputations which they make. It is 
 then, with the ftricteft juftice, that the A- 
 poftle declared in the verfe immediately 
 preceding the text, that the wifdom from 
 w r hich ftrife and bitter envying proceed, is 
 not the wifdom which defcendeth from a- 
 bove, but is earthly, fenfual, devilifh. It is 
 fuggefted by the fpirit of darknefs, and 
 
 was 
 
252 On Envy. 
 
 SERM. was fully exemplified in his own conduct, 
 \^^j when, urged by envy, he fought the de^ 
 ftru&ion of man; and being too fucceff- 
 ful in his enterprize, occasioned his exile 
 from the blifsful abode of paradife, and the 
 introduction of fin, with its innumerable 
 evils, into his heart. 
 
 That the evils refulting from the indul- 
 gence of this principle, and the punifh- 
 ment which attends it, may be more 
 deeply impreffed upon your minds, Chrif- 
 tians, allow me to conclude the difcourfe 
 with the confideration of three inftances of 
 the pernicious effects of envy, which are 
 recorded in the facred writings. 
 
 The firft inftance that fhall be mention- 
 ed, is the hiftory of Cain and Abel, as it 
 is written in the fourth chapter of the book 
 of Genefis. " And Abel was a keeper of 
 " fheep, but Cain was a tiller of the ground. 
 " And in procefs of time it came to pafs, 
 " that Cain brought of the fruit of the 
 " ground an offering unto the Lord. And 
 " Abel, he alfo brought of the firftlings 
 a of his flock, and of the fat thereof. 
 " And the Lord had refped unto Abel 
 
 " and 
 
On Envy. 253 
 
 " and to his offering: But unto Cain and SERM. 
 " to his offering, he had not refped. And ^^^j 
 " Cain was very wroth, and his counte- 
 cc nance fell. And the Lord faid unto 
 " Cain, Why art thou wroth? And why 
 " is thy countenance fallen ? If thou do- 
 " eft well, Ihalt thou not be accepted? 
 lC And if thou doeft not well, fin lieth at 
 * c the door. And unto thee fhall be his 
 " defire, and thou (halt rule over him. 
 " And Cain talked with Abel his brother: 
 " And it came to pafs, when they were 
 <c in the field, that Cain rofe up againft 
 u Abel his brother, and flew him." Now, 
 Chriftians, let us ferioufly confider this 
 dreadful example of the effects of envy. 
 By the account which is here given, Abel 
 appears to have been a man of fweet dif- 
 pofitions, and an upright heart. A man 
 who had the fear of God before his eyes. 
 His offering was prefented to God with 
 the fentiments which he requires of his 
 acceptable worfhippers: The confequence 
 was, that it met the Divine approbation. 
 But Cain feems to have been of a very dif- 
 ferent character. The difpofitions which 
 render the fervices of man pleafing in the 
 
 fight 
 
254 On Envy. 
 
 SERM. f.ghi- f God, were not poflefled by him : 
 k^ty^j He had not the fear of God before him: 
 The effect was fuch as was to be expe&ed. 
 His offering was rejected with difpleafure. 
 Stung to the heart by the preference given 
 to his brother, and envious of his fuperi- 
 or integrity, he began to regard his bro- 
 ther with the eye of averfion. Many, per- 
 haps, were the ftruggles which took place 
 within him, before he could refolve to im- 
 brue his hands in innocent blood. Long 
 had he felt the keennefs of envy at Abel's 
 fuperiority, before he aflumed the degree 
 of courage which was neceffary to carry 
 him through the work of death. But en- 
 vy haunted him day and night, it left him 
 no repofe : It powerfully urged him to ven- 
 geance: And though, perhaps, before the 
 admiffion of this enemy into his breaft, he 
 would have recoiled with horror from the 
 murderous work which flie affigned him, 
 yet his heart became gradually hardened, 
 he at laft was reconciled to the enormity 
 of guilt. And then, forgetful of fraternal 
 love, regardlefs of the endearing affeclion, 
 which it is to be fuppofed Abel, his bro- 
 ther, 
 
On Envy* 255 
 
 ther, cherifhed towards him, he raifed his SERM. 
 arm, and deprived the faint of life. K^y^u 
 
 Chriflians, it is wonderful indeed, what 
 rapid progrefs fin will make in the foul. 
 When a man firft yields to any depraved 
 affedion, the power of education, the re- 
 ftraints of confcience, the fear of danger, 
 may prevent him proceeding any great 
 length in the career of iniquity. But the - 
 paflion every day acquires additional 
 ftrength, from repeated indulgence: The 
 fine feelings of fenfibility are blunted: E- 
 very virtuous propenfity is facrificed to it, 
 till, at length, the whole foul is polluted 
 with guilt. Thus, envy wrought, at laft, 
 the death of an innocent Abel : And where 
 is the man who can tell where the power 
 of paflion will end, when it is once en- 
 couraged ? 
 
 The fecond inftance of the pernicious 
 efTe&s of envy, to which your attention 
 is requefted, is the hiftory of Jofeph and 
 his brethren. Jofeph was the favourite 
 fon of the patriarch Jacob, and was, per- 
 haps, regarded by him with a degree of 
 partiality w T hich parents ought carefully 
 
 to 
 
256 0?t Envy. 
 
 SERM. t0 aV0 J c ] 3 as i t often is productive of dan- 
 K^y^j gerous confequences to its object. As 
 Jofeph engroffed {o very confiderable a 
 fhare of his father's affection, his brethren 
 fmgled hiin out as the victim of their en* 
 vious hatred. They at laft concerted a 
 plan, which they thought would effectu- 
 ally deftroy the obnoxious favourite, and 
 produce a more equitable diftribution of 
 their father's love. The flory of this plan 
 is related by Mofes, in all the beautiful 
 fimplicity of facred narrative*. Here, 
 then, Chriftians, you again difcover the 
 atrocity to which envy conducts the er- 
 ring children of men. The brethren of 
 Jofeph knew well that the flrength of their 
 father's affection for him was fo great, 
 that his heart would be rent with anguifh, 
 and his grey hairs brought with forrow to 
 the grave, if any misfortune befel him. 
 But envy rendered them infenfible to the 
 claims which their venerable parent natur- 
 ally had on their forbearance, and on their 
 allowance for his fond, though ill-judged 
 partiality. They determined that he mould 
 die, which he certainly would, had not the 
 
 * Gen. xxxvii. 15 — 35. 
 
 Almighty 
 
On Envy. 257 
 
 Almighty interpofed, and caufed Reuben, SERM. 
 lefs cruel than the reft, to deliver him from v-^y-\J 
 their hands. But though he efcaped death, 
 he was fubje&ed to all the evils which at- 
 tend a ftate of bondage, in a flrange land. 
 And his brethren, defirous of concealing 
 the knowledge of his fate from their father, 
 were under the neceffity of having recourfe 
 to the arts of falfehood and diflimulation: 
 For one fin generally paves the way to an- 
 other. Thus did the brethren of Jofeph 
 occafion the deepeft diitrefs to their father, 
 whofe peace of mind they were bound to 
 have confulted; and had it not been for 
 an over-ruling Providence, would have in- 
 volved their poor abandoned brother in all 
 the miferies of an infupportable and hope- 
 lefs flavery. 
 
 The laft inftance to which I (hall at this 
 time call your attention, of the dreadful 
 evils which refult from a compliance with 
 the dictates of envy, is the hiftory of our 
 Saviour and the Pharifees. The character 
 of the bleffed Jefus was excellence itfelf. 
 He was the brighter!: pattern of virtue, that 
 was, or can ever be exhibited upon earth. 
 R His 
 
258 On Envy. 
 
 SERM. n\ s heart was fraught with the pureft fen- 
 \^^j timents of love and arTe&ion, and, in the 
 exercife of benevolence, he was unwearied. 
 One would have naturally thought, that a 
 character, compofed of fo illuftrious an af- 
 femblage of virtues, as was that of our Sa- 
 viour, would have attracted general admi- 
 ration and love. But this was not the cafe. 
 The Pharifees, a proud, bigotted feci: a- 
 mong the Jews, were envious of his fupe- 
 rior integrity, which they were convinced 
 was real, and not, like their own, pretended, 
 and were cut to the heart at beholding the 
 uncommon eloquence which he difplayed 
 in his inftruclions to the people. With 
 unceafing fury they perfecuted him during 
 life, and, at laft, fatiated their vengeful en- 
 vy, by his ignominious death. 
 
 Thefe inftances flrikingly illuftrate the 
 deteftable nature of envy, and fully difplay 
 the dreadful enormities, to which, in the 
 end, it may lead men, unlefs the prevent- 
 ing grace of God interpofe. Since then, 
 Chriftians, the paffion of envy is in itfelf fo 
 bafe; fince the means which it employs to 
 erFe£t its purpofes are fo defpicable; fince 
 
 the 
 
On Envy. 259 
 
 the enjoyments of life, tranfitory and un- SERM. 
 certain as they are, cannot evade its power; \^v^J 
 and fince the effects which it produces are 
 fo baneful, both to the individual and the 
 community; it is our indifpenfible duty, 
 to refill the impulfes of envy. Let us all 
 then, carefully endeavour, through the aid 
 of Divine grace, to fupprefs the leaft emo- 
 tion of this deftruclive paffion, which is 
 the deadly foe to human peace and hap- 
 pinefs: Let us beware of indulging it, ev- 
 en in the fmalleft inftance, and let our 
 minds be impreffed, our conduct conftant- 
 ly regulated, by that new commandment of 
 the Saviour, which he gave unto his dif- 
 ciples: So that we may love all our breth- 
 ren, with a pure heart, fervently, and tefti- 
 fy the ftrength and fincerity of our attach- 
 ment to that Jefus, who loved us, and gave 
 himfelf for us : To whom be afcribed glory, 
 and honour, and praife, world without end. 
 Amen. 
 
 R 2 
 
[ 260 } 
 
 SERMON XL 
 
 On Christian Charity. 
 
 Luke x. 30. 
 
 And Jefus anfwering, [aid, A certain man 
 went down from Jerufalem to Jericho, 
 and fell among thieves, who Jlripped him 
 of his raiment, and wounded him, and de- 
 parted^ leaving him half dead. 
 
 SERM. X HE reafon which induced our Saviour 
 to relate the ftory of which the words of 
 the text conftitute a part, will fufficiently 
 appear, from a perufal of the preceding con- 
 text. " And, behold, a certain lawyer 
 " ftood up and tempted him, faying, Maf- 
 <c ter, what mall I do, to inherit eternal 
 " life?*' The queftion in itfelf was of in- 
 finite 
 
 XL 
 
On Chrljllan Charity. 261 
 
 finite importance, but the motive from SERM. 
 wKich it proceeded was highly condemn- y^-^j 
 able. He addreffed the inquiry to Jefus, 
 evidently from a wiih to enfnare him, and 
 by caufmg him to return fome anfwer in- 
 confiftent with the received opinions and 
 traditions of the elders, to lay a proper 
 foundation for accufing him before the San- 
 hedrim. But, our bleffed Mafter, aware 
 of his ftratagem, and waving all difcufFion 
 of the commentaries which the Pharifees 
 had made upon the law, referred him, for 
 an anfwer to his enquiry, to the words of 
 the law itfelf: For, " he faid unto him, 
 " What is written in the law? How read- 
 " eft thou?" The lawyer, in reply, im- 
 mediately repeated the fummary of the Di- 
 vine law: "Thou fhalt love the Lord thy 
 " God with all thy heart, and with all thy 
 *' foul, and with all thy ftrength, and with 
 tc all thy mind, and thy neighbour as thy- 
 * c felf." Thus far the learned doctor did 
 well: And accordingly, the Lord faid to 
 him, iC Thou haft anfwered right; This 
 " do, and thou fhalt live." The lawyer, 
 hoping to receive his commendation for 
 his pundual obfervance of the Divine pre- 
 R 3 cept, 
 
262 On Chrlftian Charity. 
 
 SERM. ce pt 5 in fo far as regarded his neighbour, 
 \^v^> and willing to ascertain our Saviour's opi- 
 nion refpedting the real meaning and ex- 
 tent of the command, continued to urge 
 him with queflions, faying, " Who is my 
 * c my neighbour?" Jefus knew well the 
 narrow and illiberal fentiments of the Pha- 
 rifees upon this head, who confined the 
 v precept to thofe of their own religion and 
 nation, as the fole objects of their love and 
 beneficence ; who taught the people to def- 
 pife and hate the reft of mankind, as the 
 enemies of God and religion, whom they 
 ought, if poffible, to exterminate from the 
 face of the earth, as their anceftors, by Di- 
 vine command, had extirpated the idola- 
 trous nations of Canaan. Knowing thefe 
 to be their real fentiments, the Saviour 
 embraced the opportunity of animadvert- 
 ing upon t.heir injuftice and impiety, and 
 of giving an explanation of the command, 
 more confonant to its genuine import and 
 benevolent tendency. And this he did, iu 
 that indirect manner, which he frequent- 
 ly, upon particular occafions, chofe to ad- 
 opt: That is, by delivering a parable, by 
 engaging the fixed attention of his audi- 
 ence 
 
On Chriftian Charity. 263 
 
 ence to the various circum (lances which SERM. 
 were narrated in this parable, and then, \^v^ 
 from the whole . narration, deducing fuch 
 moral and practical reflections as were ap- 
 plicable to the occafion which had called it 
 forth. " A certain man went down from 
 " Jerufalem to Jericho, and fell among 
 u thieves, who dripped him of his raiment, 
 * c and wounded him, and departed, leav- 
 " ing him half dead." 
 
 No embellimment of language can more 
 beautifully reprefent the fituation of this 
 unfortunate traveller, than this fimple and 
 unadorned defcription. Every word of it 
 fpeaks forcibly to the humane and bene- 
 volent heart: The fcene of aQion rifes to 
 the view: We, as it were, behold the poor 
 defencelefs man opprefled by numbers, and 
 finking under the brutal hand of thofe 
 who roam at large as the beads of prey, 
 feeking whom they may devour. The 
 groans of the wounded traveller flrike our 
 ears: For, helplefs and forlorn, was he ex- 
 pofed to every blaft that blew, and aching 
 in all his limbs, no place of ihelter and re- 
 lief could be reached. On the ground, he 
 Jay a ftriking viclim of the cruelty which 
 R 4 often 
 
264 On Chrijlian Charity. 
 
 SERM. often reigns in the heart of man. It is 
 \^r^r^J with the utmoft indignation, Chriftians, 
 that we confider the inhuman conduct of 
 thefe men, who have relinquifhed every 
 feeling that exalts human nature, and ad- 
 mitted thofe fierce and cruel fentiments to 
 the full pofleffion of their hearts: We be- 
 wail the fad, that characters of this de- 
 fcription may be found in focieties the 
 moft civilized, in which induftry is moft 
 liberally rewarded, and every man can de- 
 rive a fufficient maintenance from the pro- 
 duce of his labour. How then does it 
 happen, that fome men would far rather 
 ileal than work? Evidently, from a defect 
 in their education: Evidently, from their 
 having acquired the habits of indolence 
 and floth. Of all pernicious habits, that of 
 idlenefs is, perhaps, the moft productive of 
 evil to man, in whatever fituation he may 
 be placed. For the mind muft conftantly 
 have fome object on. which it may exert 
 itfelf: And if it be not furnimed with 
 proper and laudable objects, it will then 
 inevitably have recourfe to others of a very 
 different nature. This remark is applica- 
 ble to men of every rank and fituation. 
 
 And 
 
On Chtijlian Charity, 265 
 
 And they would do well ferioufly to SERM. 
 ponder it, as they value their peace and ^y^ 
 happinefs. For men of fortune, who 
 are not under the neceffity of procuring 
 a fubfiftence either by mental or bodily 
 exertion, will, if they allow themfelves to 
 remain totally unoccupied with laudable 
 purfuits, indulge in thofe which are fin- 
 ful, to relieve themfelves, as they often 
 exprefs it, from the intolerable burden of 
 time: And thofe who mufl entirely depend 
 for a livelihood on their own efforts, 
 will, if they allow a fpirit of idlenefs to 
 predominate, infallibly betake themfelves 
 to unfair, difhoneft means of fupport, 
 become the pefts of the community, 
 and a difgrace to human nature. Let 
 parents, therefore, as they value the peace 
 of their own hearts, as they would dif- 
 charge the duty required of them by 
 God, as they would wifh to fee their 
 children flourifhing and profperous, as 
 they fhall anfwer to God at laft, let them 
 fupprefs the fpirit of indolence, and pow- 
 erfully inculcate on the minds of thofe 
 whom Providence hath entrufted to their 
 care, the propriety, the indifpenfible obli- 
 gation, 
 
^66 On Chrijiian Charity. 
 
 SERM. gatidn, by which they are bound to exert 
 
 k^st^j their powers with the utmoft induftry, fo 
 
 that they may promote the glory of God, 
 
 and live worthy and ufeful members, both 
 
 of the family and community. 
 
 The poor abufed traveller did not long 
 remain in the fituation in which he was, 
 before feveral paffengers witneflfed his de^ 
 plorable date. u And, by chance," con- 
 tinued our Saviour, " there came down a 
 6C certain pried that way; and when he faw 
 " him, he paiTed by on the other fide: And 
 " likewife a Levite, when he was at the 
 " place, came and looked on him, and 
 " paffed by on the other fide. ,? In 
 any man, inhumanity is unpardonable. 
 The very word which is ufed to exprefs 
 abhorrence of him who diverts himfelf of 
 natural feelings, ftrongly marks the char- 
 acter: Inhuman, he is fly led, as if he had 
 forfeited all right to the title of man But 
 if the fituation and office which thefe paf- 
 fengers held, be taken into the account, 
 their inhumanity will appear to be accom- 
 panied with horrid aggravation. They 
 were men who wore the badge of the re- 
 ligious office, fervants of the Mod High, 
 
 minifters 
 
On Chrlftian Charity. 26 7 
 
 minifters of his fanctuary. And yet what S ^ M - 
 conduct did they exhibit? The one, though K^^r^j 
 he could not but hear the groans of the 
 miferable traveller, did not interrupt his 
 journey, but having merely fatisfied him- 
 felf with difcovering that the groans pro- 
 ceeded from a man who \\ as dying, and 
 unwilling to intereft himfelf, in what he 
 imagined did not at all concern bim, pafs- 
 ed by on the oppofite fide. The other, 
 however, mewed himfelf {till more infen- 
 fible: He was not contented with obferv- 
 ing the unfortunate at a diftance: He ap- 
 proached the fpot where he lay: He look- 
 ed upon him: He faw his pitiful ftate: He 
 felt no companion, and merely gratified 
 himfelf with a view of mifery: He em- 
 ployed no means of relief: He followed 
 the example of his brother, the prieft, and 
 paffed by on the other fide. What deteft- - 
 able characters did the Saviour here pre- 
 fent to the view of his audience! Men, 
 totally void of humanity, totally unaffect- 
 ed by the miferies and woes of one of 
 their own countrymen ! Men, who knelt be- 
 fore the altar, in interceffion for the peo- 
 ple, and prayed God for mercy, when, in 
 
 their 
 
263 On Cbrjftian Charity. 
 
 SERM. t k e ; r own p ra aice, they exhibited none! 
 v^v>^ Such men, however, as thefe, were, at this 
 period, the bulk of the Jewifh priefts, ex- 
 travagantly zealous in ritual fervices, but 
 altogether negligent of the *' weightier mat- 
 " ters of the law, mercy, righteoufnefs, 
 " and faith." 
 
 Indeed, Chriftians, the character and 
 conduct of thofe who unfeelingly refufe to 
 liften to the entreaties of the indigent, who 
 fteel their hearts againft obje&s of diftrefs, 
 are juftly to be reprobated. For what can 
 exhibit a meaner or bafer heart, than to 
 be proof againft all the tender fentiments 
 of fympathy and compaffion, fentiments fo 
 elevated and heavenly? Every man, who 
 is a true follower of Jefus, will confider 
 himfelf as a fteward in God's fervice, and, 
 in proportion to his circumftances and rank 
 in life, will extend his liberality to the 
 needy ; and to the utmoft of his power, al- 
 leviate the miferies of him who hath been 
 the vi&im of oppreffion. And thofe fure- 
 ly exhibit a moll (hocking degree of ingra- 
 titude to Heaven for its bounty, when they 
 refufe to comfort and relieve their diftref- 
 fed fellow-creatures, though, without fuf- 
 
 fering 
 
On Chrijllan Charity. 269 
 
 l. 
 
 fering the lead inconvenience, without rob- SERM, 
 bing themfelves of the fmalleft comfort, 
 they have it in their power to communi- 
 cate happinefs, and to fweeten the bitter 
 ingredients that are often mingled in the 
 cup of life. 
 
 The prieft and the Levite, Chriftians, 
 were quickly fucceeded on the road by a 
 paflenger of a very oppofite defcription. 
 " For a certain Samaritan, as he journey- 
 " ed, came where the wounded traveller 
 Ci was: And when he faw him, he had 
 " compaffion on him, and went to him, 
 " and bound up his wounds, pouring in 
 " oil and wine: And fet him on his own 
 * beaft, and brought him to an inn, and 
 H took care of him: And on the morrow, 
 " when he departed, he took out two 
 " pence," (a fum, which in the money of 
 the Jews, was confiderable:) And he gave 
 this money to the hoft, faying, " Take care 
 " of him; and whatfoever thou fpendeft 
 " more, when I come again, I will repay 
 " thee." As inhumanity is ever deteft- 
 able, fo, in every cafe, is humanity amiable 
 and lovely. Even when a man exerts 
 himfelf to alleviate the diftrefles of another, 
 
 with 
 
270 On Chrijllan Charity. 
 
 SE xi M " ^k w ^ om n e ls un * te d D y the ties of 
 v^v^, friendfhip, he is entitled to commendation, 
 and uniformly receives it, from all who 
 are capable of forming a proper eftimate 
 of worth. As inhumanity has its aggra- 
 vations, fo, alfo, has humanity its embel- 
 lifhments. The two former paffengers dif- 
 played aggravated inhumanity, by with- 
 holding their helping hand, though they 
 were perfons peculiarly bound to exercife 
 charity, from their fituation in life. But 
 here, the worthy Samaritan exhibits hu- 
 manity ifi the full refplendence of its beau- 
 ty, by ftretching out the arm of mercy to 
 fuccour a traveller, who, in regard to him, 
 was particularly fituated. 
 
 This diftreffed man, as we have already 
 obferved, was a Jew. The Jews regarded 
 the whole race of the Samaritans as ac^ 
 curfed, and perfecuted them, whenever an 
 occailon offered, with all the virulence of 
 hatred. The Samaritans were not behind 
 the Jews in hate: This mutual animoTity 
 often gave rife to the mo ft calamitous ef- 
 fects. This violent refentment, with which 
 thefe two nations regarded each other, is 
 faid to have originated from a difference 
 
 in 
 
On Chriftian Charity. 271 
 
 in their religious fentiments. For though SERIf. 
 the Samaritans originally defcended from v- ^ vv ^ 
 the fame anceftors as the Jews, though 
 they were worfhippers of the fame God, 
 though they alfo refpe&ed and obferved 
 the law of Mofes, yet they had enraged 
 the Jews, by building a temple for them- 
 felves upon Mount Gerizzim, in oppofition 
 to that of jerufalem. Accordingly, the 
 Jews were all prohibited from holding any 
 civil intercourfe with thefe fchifmatics. 
 Nay, it is a notorious fad:, that, upon an 
 anniverfary day, it was cuftomary for 
 them to excommunicate, and curfe the Sa- 
 maritans by the facred name of God, by 
 the glorious writing of the tables, and by 
 the curfe of the upper and lower houfe 
 of judgment. They alfo publicly taught 
 in the fchools, that no Ifraelite mould be 
 put to death for killing a Gentile, becaufe 
 he was not his neighbour. They admit- 
 ted, indeed, that an Ifraelite ought not to 
 put a Gentile to death, except in the cafe 
 of open war: But, at the fame time, they 
 maintained, that if a Jew faw a Gentile in 
 hazard of death, he was under no obliga- 
 tion to fave his life, though it were in his 
 
 power 
 
2 7 2 On Chriftian Charity. 
 
 S xr. M P owcr t0 do **• Thofe inhuman maxims, 
 
 \^v^» they thought more binding upon them in 
 
 their condud towards the Samaritans, whom 
 
 they regarded with greater averfion, than 
 
 any of the Gentiles. 
 
 The Samaritan traveller could not but 
 be well acquainted with thefe circumftan- 
 ces in the character of the Jews : And it is 
 to be fuppofed, that he would alfo have a 
 lively fenfe of the indignities which were 
 daily offered to his nation, by that haugh- 
 ty and arrogant people. He arrived at the 
 place where one of that people lay in the 
 moft diftrefled fituation. Another would, 
 perhaps, have taken advantage of the Jew's 
 defencelefs ftate, and ftimulated by the de- 
 fire of revenge, bereft him of the little life 
 which remained. Not fo, this generous 
 and companionate man. Every revenge- 
 ful feeling, every national prejudice gave 
 way, and the feelings of humanity were 
 triumphant. He viewed the miferable ob- 
 ject before him, not as a hoftile Jew, but 
 limply as a man, partaker of the fame 
 flefh and blood with himfelf, who had an 
 undoubted claim, not merely on his for- 
 bearance 5 but even on his tenderer! com- 
 paction. 
 
On Chriftian Charity. 273 
 
 XT. 
 
 pafiion. Though he had been his bofom SERM- 
 friend, he could not have taken greater care, 
 he could not poffibly have Ihewn more 
 attention. Read, again, Chriftians, the de- 
 fcription of his proceedings, and while you 
 read, admire the beautiful climax which it 
 contains. " He had companion on him. 5 ' 
 But he did not fatisfy himfelf with una- 
 vailing fympathy: He alfo proceeded to 
 difplay the moll active benevolence* he 
 cc bound up his wounds, he poured in oil 
 " and wine," to mitigate the pain: He 
 fet him upon " his own beaft, and brought 
 " him to an inn, and took care of him." 
 But he did not limply provide for his pre- 
 fect relief, he was alfo anxious to fecure 
 his future accommodation : The hand of li- 
 berality was extended, and a fum of money 
 depofited with the landlord, for the ufe 
 of his indifpofed gueft. Nor was this all : 
 Unlimited power was given to fpare no ex- 
 penfe neceflary to his recovery. Cc What- 
 " foever thou fpendeft more, I will repay 
 " thee," faid the worthy man: Therefore 
 take thou care of him. Chriftians, bene- 
 volence is ever the objecT: of deferved ad- 
 S miration: 
 
274 On Chriftiatt Charity* 
 
 SERM. miration: But when it is attended with 
 \^>v**J fuch heightening circumftances, as are here 
 fo beautifully defcribed, the feeling heart 
 finds itfelf incapable of exprefling all that 
 it feels. Hail, then, benevolence, thou 
 offspring of Heaven! Long mayeft thou 
 blefs the children of men with thy be- 
 nign influence ! Widely mayeft thou extend 
 thy power, and ever rife fuperior to eve- 
 ry national prejudice, to the illiberality of 
 party-fpirit, to the bafe and unworthy fen- 
 ments of inhumanity ! 
 
 The circumftances of the parable were 
 admirably fuited to the intention of Jefus 
 in delivering it. His view was feverely 
 to cenfure the Jewifh nation for their 
 contracted fentiments, and efpecially to 
 convince the lawyer, to whom it was 
 more immediately addrefTed, that the Divine 
 command, which refpe&ed love to our 
 neighbour, comprehended the whole of 
 mankind, and bound him to treat all 
 men, even thofe whom he confidered as 
 his enemies, with fympathy, fo often as 
 their cafe required it. The Samaritan, 
 therefore, was moft happily introduced, 
 
 as 
 
On Chrljlian Charity. 275 
 
 as one of the actors in the fcene which SERM. 
 
 XI. 
 
 was reprefented : And the uncommon ^v^/ 
 generofity of his conduct towards a Jew, 
 the profeffed, and even fworn, enemy of 
 his nation, could not fail of making a fa- 
 vourable impreffion on the mind even of 
 the prejudiced lawyer* 
 
 Having concluded the relation, the 
 Saviour immediately propofed the follow- 
 ing queftion to him, that he might difcov- 
 er to the furrounding multitude, the im- 
 preflions which he felt, <c Which now of 
 ** thefe three, thinkeft thou, was neighbour 
 " to him who fell among the thieves?" 
 Was it the prieft, who carefully avoided 
 the fpot where he lay? Was it the Le- 
 vite, who, though he beheld his wretch- 
 ednefs, departed unconcerned, and yield- 
 ed no relief? Was it the Samaritan, who 
 inftantly obeyed the di&ates of compaf- 
 fiou, and without delay, granted fuccour? 
 " It was," faid the lawyer, totally unable 
 either to evade fo direct a queftion, or to 
 make an impoper reply, it was " he who 
 " fhewed mercy on him:" " Then," faid 
 Jefus," with that tone of authority which 
 S 2 frequently 
 
2j6 On Chriftian Charity. 
 
 SERM. frequently fo much aftonifhed the people, 
 and gave his exhortations a different com- 
 plexion from thofe of the fcribes, then 
 faid he, u Go, and do thou, likewife:" 
 Henceforth, underftand the true import 
 and benevolent tendency of that precept of 
 the law, which requireth a man to love his 
 neighbour as himfelf, and be thou care- 
 ful to a£t agreeably to thine underftand- 
 ing. 
 
 Such, Chriftians, is a brief {ketch of the 
 beautiful parable of the good Samaritan. 
 From it we may learn the propriety, the 
 neceffity, of banifhing every malignant 
 feeling, and of cultivating the amiable fenti- 
 ments of univerfal benevolence and chari- 
 ty, if indeed we would obey the fecond 
 table of the law. Our Saviour left it as 
 his exprefs injunction, " that we love one 
 c< another: as he hath loved us, that we 
 " alfo love one another." Nor was this 
 precept unfurniihed with a comment, fuf- 
 ficiently illuftrative of its excellence. Ne- 
 ver was there love like that which animat- 
 ed the breaft, and diftinguifhed the con- 
 duel; of our bleffed Lord. 4t He went a- 
 
 " bout 
 
On Chrlflian Charity* 277 
 
 " bout continually doing good:" His SERM. 
 heart was the refidence of the tendereft \^^j 
 compaffion: His tears flowed at the view, 
 at the recollection of human mifery. But 
 his life was not only devoted to the works 
 of benevolence towards men: His death 
 was alfo the moft decifive, incontroverti- 
 ble proof of his love and attachment. 
 What the good Samaritan is reprefented 
 in the parable to have done for a Jew, in 
 circumftances of the deepeft diftrefs, the 
 Lord Jefus hath virtually, and in a fpiritu- 
 al fenfe, done for mankind in general. 
 He hath poured in the oil of gladnefs into 
 the wounded foul, deeply wounded by a 
 fenfe of its fins: He hath fpoken peace to 
 the troubled fpirit, which could not know 
 peace, while a righteous God remained a 
 foe : He hath ftripped death of its terrors, 
 he hath communicated the joys of confo- 
 lation, from the certain profpecl: of life 
 and immortality. In imitation, then, of 
 the example of the blefled Jefus, " who 
 " loved us, and gave himfelf for us, an 
 cc offering and facrifice unto God of a 
 " fweet-fmelling favour, let 14s walk in 
 S3 love. 
 
f 
 
 278 On Chrijlian Charity. 
 
 SERM. « love, and do good to all men as we have 
 
 y^r^j " opportunity ; fince the end of the com- 
 
 " mandment is charity, out of a pure heart, 
 
 " and of a good conference, and of faith 
 
 " unfeigned/' 
 
E 279 ] 
 
 SERMON XII. 
 
 On Early Piety, 
 
 Ecclesiastes xii. 1. 
 
 Remember now thy Creator in the days of 
 thy youth. 
 
 IT is intended in the following difcourfe XI j 
 to ftate the advantages of early piety. 
 
 In the firft place, Early piety is of the 
 higheft advantage, as it fpurs on the youth 
 to every laudable exertion. 
 
 It is furely of great importance to fociety, 
 that the young mould learn the ufeful ha- 
 bits of induftry, fubordination, felf-com- 
 mand, and many others, on the cultivation 
 of which man's happinefs greatly depends. 
 S 4 The 
 
280 On^ Early Piety. 
 
 s xn M " ^ e man vv ' 10 * s tau gkt k* s ^ ut y t0 ^od, 
 
 v^yv will be fenfible of the neceffity there is of 
 improving his time and talents in fuch a 
 manner as to accomplifh the wife defigns of 
 Providence, in placing him in the particu- 
 lar fituation afligned him. He will confi- 
 der himfelf as accountable to God for the 
 ufe of his time, he will ftudy to improve 
 the precious moments for the acquifition 
 of ufeful knowledge, for the difcharge of 
 the feveral duties of his ftation, for making 
 himfelf, in reliance on Chrift for falvation, 
 fit for the arrival of death, and for the 
 manfions of bleffednefs in the world of 
 fpirits. In the innocent amufements of 
 life, he will, indeed, participate, but fen- 
 fible of the value of time, he will fpend 
 the greateft part of it in ferious purfuits. 
 
 Accuftomed with reverence to approach 
 his heavenly Father, and yielding to his 
 authority, he will liften to the inftru&ions 
 of his earthly parents with deference and 
 fubmiflion. It will be his greateft delight 
 to contribute to their happinefs, by refpecl:- 
 ing the restraints which they lay upon him, 
 and avoiding every thing that may dif- 
 pleafe and difquiet them. He will alfo 
 
 learn 
 
On Early Piety. 28 1 
 
 learn fubmiffion to every other perfon, SERM. 
 whom age, authority, or a greater degree v^vvJ 
 of experience, has rendered his fuperi- 
 or. He will cultivate the amiable feel- 
 ings of fympathy and humanity: With 
 care he will avoid every appearance of 
 harfhnefs, and infenfibility to misfortune, 
 and will " be kindly affectioned towards 
 4< his brethren, bearing their burdens in 
 " the Lord, and thus fulfilling the law of 
 « Chrift." 
 
 Piety is, indeed, the fpring of every no- 
 ble, of every virtuous fentiment, for it is 
 impoffible, that he, whofe ruling principle 
 is the love of God, mould be capable of 
 any long continuance in fin. For though 
 he may be betrayed into error, yet the 
 force of his religious fentiments will " re- 
 " ftore his foul, and bring him again to 
 " the paths of righteoufnefs." Of how 
 much importance is it then to fociety, 
 that the youth be infpired w^ith a princi- 
 ple of piety; for the experience of every 
 day muft convince us, that if it is not che- 
 rifhed in the beginning of life, it is in 
 the greatefl danger of being wholly ne- 
 
 glected. 
 
 Secondly^ 
 
282 On Early Piety. 
 
 SERM. Secondly, Early piety is highly bench- 
 \Srsr^j cial, as it teaches men to place their con- 
 fidence in God, and thus relieves them 
 from many anxious thoughts. 
 
 It allures them that the Almighty God 
 forgets not one of his creatures, but watch- 
 es over them with all the folicitude of an 
 affeclionate parent, and convinces them of 
 the impoffibility there is, that they fhould 
 be forfaken by Him who " feeds the ra- 
 " ven, and clothes the lily of the field." 
 In the feafon of youth, we are juft about 
 to begin a life of activity and care, we are 
 anxious about the fuccefs that may attend 
 us: We are then foon difcouraged by any 
 impromifing incident, and are often on the 
 point of becoming a prey to defpondency. 
 It mull, then, be of the utmoft confequence 
 to us, to be influenced by fome principle, 
 which may enable us to rife fuperior to 
 every care, and to meet, with unfhaken 
 firmnefs, every trial. Piety is fignally ufe- 
 ful in producing thefe effects, as it teach- 
 es man to caft his burden on the Lord, 
 and refign himfelf to his difpofal. In the 
 moft forlorn Hate, " Light," faith the Pfalm- 
 ift, " arifeth to the pious in the midft of 
 
 "the 
 
On Early Piety. 283 
 
 iS the darknefs: And with patience they s *^* - 
 " wait the pleafure of their God." ^v^ 
 
 As an illuftration of thefe remarks, let 
 us confider the hiftory of the pious Jo- 
 feph. Beloved by a fond and partial fa- 
 ther, who diftinguiihed him from his other 
 ions, by many marks of his affection, he 
 became the unfortunate object of his breth- 
 ren's envy and hatred. An occafion for 
 wreaking their vengeance on the hated fa- 
 vourite foon occurred. They embraced it 
 with ardour, and fold the helplefs Jofeph 
 for a flave. But, though forfaken by thofe 
 whom the ties of natural affection bound 
 to preferve and protect him, Jofeph had 
 Hill a friend. He, who regards with de- 
 light, the young mind influenced by a Spi- 
 rit of piety, remembered Jofeph in his ad- 
 verfity. The Lord was with him, and 
 made all " he did to profper in his hand." 
 He foon became the favourite of his maf- 
 ter, and was entrufted with the manage- 
 ment of all his houfe. But Jofeph's trials 
 were not yet over. Solicited to commit 
 fin, this pious young man revolts from the 
 temptation, and impreffed with religious 
 fentiments, he firmly cleaves to virtue. 
 
 The 
 
284 On Early Piety. 
 
 S XU M * ^e conjf * e( l uence of this conduct was an- 
 \^rr^j other fcene of perfection and trial. He 
 is expofed to all the miferies of imprifon- 
 ment. But fupported by that refignation 
 which is the offspring of piety, he calmly 
 waits the ifiue of thefe misfortunes. That 
 God in whom he trufted, conftantly watch- 
 ed over him for good. He foftened the 
 heart of the gaoler, whofe profeffion often 
 fleels him againft every feeling of compaf- 
 fion: Nay, he even gave him fuch favour 
 in the fight of this man, that he commit- 
 ted to Jofeph's charge all the other prifon- 
 ers. From this time, the affairs of Jofeph 
 began to wear a more promifing afpeft. 
 He expected foon to be delivered from 
 confinement, by the friendly interpofition 
 of one of Pharaoh's officers, whofe dream 
 he had interpreted. But this man, like 
 many others in the world, after he was re- 
 inftated in his office, forgot the poor He- 
 brew prifoner. Yet Jofeph's refignation 
 to the will of the Supreme Difpofer of e- 
 vents, reconciles him to the irkfomenefs 
 of imprifonment. But his deliverance is 
 at hand, and he is about to reap the re- 
 ward of his integrity. The king of Egypt 
 
 dreams 
 
On Early Piety. 285 
 
 dreams a dream, and none of his diviners s ^^ r * 
 being found able to interpret it, the friend y^r^sj 
 of Jofeph finds it now convenient to bring 
 him forward into notice. He accordingly 
 is fent for, interprets Pharaoh's dream, and 
 on account of his wifdom, is inverted with 
 the high office of ruler of the land of Egypt. 
 Thus was this pious man fupported under 
 affli&ions by the God whom he ferved, 
 and at the very inftant when his fituation 
 appeared hopelefs, he was exalted to emi- 
 nence and honour. 
 
 A very interefting part of the hiftory re - 
 mains ftill to be confidered. The famine 
 which oppreffed the land of Egypt, was 
 alfo feverely felt in Canaan, where Jacob 
 dwelt. Compelled by neceffity, he dif- 
 patches ten of his fons to purchafe corn. 
 When they arrived in Egypt, Jofeph re- 
 cognized his cruel brethren. Behold his 
 conduct at that time, and mark the bleffed 
 effe&s of piety. Jofeph, furrounded with 
 all the pomp and magnificence of the prime 
 minifter of Pharaoh, could eafily have pu- 
 niflied the barbarity of his brethren; ci- 
 ne might have defpifed them, and fuffered 
 them to come and go unnoticed. But 
 
 piety 
 
286 On Early Piety. 
 
 S xn M# P^ et y * s the P arent of the virtues: It warms 
 \^nu and cherifhes the natural affections: Piety 
 led Jofeph to adopt very different plans 
 from either of thefe. After having for 
 fome time tried his brethren, and feen the 
 different workings of the foul, which his 
 counterfeited harfhnefs produced, he dif- 
 covered himfelf, and gave full vent to his 
 fraternal feelings. He fends for his aged 
 parent, affords him an afylum in the land 
 of Egypt, and loads his brethren with his 
 bounty. From this delightful paffage of 
 facred hiftory, we fee the happy effeds that 
 are wrought by a fpirit of piety; and we 
 may thence eafily feel the importance of 
 early cultivating this bleffed principle. 
 
 Thirdly, An early remembrance of our 
 Creator and Redeemer will reftrain all vi- 
 cious propenfities, and prevent much regret 
 and forrow, on account of many a&ions 
 which we might commit, were we to live, 
 for fome time, void of religious princi- 
 ples. 
 
 A young man, when beginning his ca- 
 reer in life, will, if the religious part of his 
 education has been overlooked, be in great 
 
 danger 
 
On Early Piety. 287 
 
 danger of launching into many exceffes, S ?3j </1 * 
 and of performing many anions, highly v^y>j 
 detrimental to himfelf, and definitive of 
 the peace of thofe around him. Thought- 
 lefs of the future, his great aim will be to 
 obtain prefent gratification, and regardlefs 
 of the means by which this end may be 
 accomplished, he will perhaps be guilty of 
 many enormities. He taftes the unhal- 
 lowed cup of vicious pleafure, and capti- 
 vated with the alluring and deceitful charms 
 of vice, he lends a deaf ear to all the re- 
 monftrances of friendmip, anxious for his 
 welfare. Confcience may, fometimes, ap- 
 pear an unwelcome vifitor, yet he may 
 at laft become fenfible of the meannefs and 
 profligacy of his conduct. Happy will 
 it be for him, if her remonftrances 
 are fo effectual, as to make him abandon 
 the paths of folly. But alas ! my friends, 
 melancholy experience too often mews us 
 that young men of this defcription, are 
 often led to act in a manner exceedingly 
 different. Some of them, fenfible of the 
 worthleffnefs of their own characters, are 
 convinced, that in the eyes of every good 
 man, they are juftly the objects of con- 
 tempt 
 
288 On Early Piety. 
 
 S Xt!f : tem P t anc * P^y : They cannot endure this 
 ks-t>u mortifying reflexion, they employ, there- 
 fore, their utmoft diligence to feduce the 
 unwary innocent from the path of duty, 
 and to plunge him deep in diffipation. 
 By this means, they imagine that their 
 own profligacy will be countenanced, and 
 in fome degree overlooked, from the num- 
 ber of their guilty aflbciates. How many 
 amiable young men, who might if proper- 
 ly guided at their entrance into life, have 
 been bleffings to their friends, and orna- 
 ments to human nature, have fallen the 
 haplefs vidims of thefe accurfed plans! 
 And men of this diffipated turn of mind 
 have been but too fuccefsful in their impi- 
 ous defigns. Example has been always 
 found to be more powerful than precept, 
 and fome men of the world, have fome- 
 thing fo alluring, fo bewitching in their 
 addrefs and condud, that it is no wonder 
 they often prey on the unfufpe&ing. But 
 many men of the moft abandoned charac- 
 ters, who have confumed the prime of life 
 in the moft unwarrantable purfuits, have 
 been awakened, by the grace of God, to 
 
 a 
 
On Early Piety. 289 
 
 a fenfe of their danger, and reformed their SERM. 
 ways. v^v-J 
 
 Now, what rnuft be the feelings of fuch 
 men, when they reflect on their paii con- 
 dud? Their reflections muft be bitter in- 
 deed. They are oppreffed with fhame 
 and forrow, not merely on account of their 
 own fins, but alfo on account of the fins of 
 thefe who have been feduced by their ex- 
 ample and perfuafions, to become partak- 
 ers of their guilt. What anguifh and re- 
 morfe muft they feel, at their being unable 
 to turn their afibciates from the error of 
 their ways, though they, themfelves have 
 been, by Divine grace, brought to a better 
 mind ? Nay, fuch impreflions may have been 
 made on the minds of men by their former 
 conduct, that they will fufpect the finceri- 
 ty of their reformation. The partners of 
 their guilt will treat their fentiments as the . 
 offspring of a wild enthufiafm; or they 
 will imagine that they have put on religion 
 as a rnalk by which they may the better 
 conceal fome defign which they have 
 formed. In either of thefe cafes, their re- 
 formation can have no good effects on 
 them, and though they were to give e- 
 T very 
 
29° On Early Piety. 
 
 s xuf' ver 7 thin S tnat tne y neW dear, t0 Drm 
 vxvv them back to a fenfe of their duty, it may 
 thus be wholly out of their power to attain 
 this end. On the other hand, the virtuous 
 part of the world may be afraid of forming 
 any connection with them; fufpicious of 
 fome treachery, they may be difpofed to 
 ftand aloof, as the difciples at firft did, 
 when Paul was changed from a furious 
 perfecutor of the church to a zealous Apo- 
 ftle; for it was not till Barnabas, on whofe 
 veracity they could depend, had informed 
 them of his miraculous converfion, that 
 they gave any credit to his profeffions. So 
 that in this, the importance of early piety, 
 and of an uniform adherence to the ways 
 of God, appears abundantly obvious. As 
 all men are bound to fet a good example 
 before their neighbours, every man who 
 wifhes them to profit by this example, will 
 ftudy to be conftant and uniform in his o- 
 bedience to the laws of God, " to be fted- 
 " faft and unmoveable, always abounding 
 " in the work of the Lord," fo that though 
 he cannot prevent fome imperfections, nor 
 conceal them from the world, yet the gene- 
 ral tenor of his conduct being fuch as '' be- 
 
 " comes 
 
On Early Piety, 291 
 
 " comes the gofpel of Chrift, his light may s ^^* 
 Ci fo mine before men, that they feeing his v>*wj 
 iC good works may glorify their heavenly 
 <c Father." Thus men fhall have no rea- 
 fon ever to fufpect his integrity; thus fhall 
 he obtain the efteem of all the good and 
 worthy; thus fhall he effectually avoid the 
 regret and forrow which muft ever attend 
 thofe who have feduced others to fin, and 
 by thus early feeking his God, he fhall in- 
 fallibly find him. 
 
 Laftly, There yet remains to be confi- 
 dered another powerful argument to urge 
 men to the early practice of piety, and that 
 is, the uncertainty of human life, and 
 the great danger, that may, in the Provi- 
 dence of God, attend any delay in this 
 moft important bufinefs. 
 
 The moft thoughtlefs and inattentive are 
 furely apprifed of the uncertainty of life. 
 The experience of a few days may prove 
 to them, without leaving the fmalleft room 
 for doubt, that the duration of man's life 
 is but fhort, and that in a moment, he 
 may be compelled to quit this world, and 
 to enter on an eternal (late. How foolifh, 
 T 2 then, 
 
292 On Early Piety. 
 
 SKRM. then, how improvident is it, for any man 
 \^^j to truft an affair of fuch confequence as 
 his eternal happinefs, to a thing fo uncer- 
 tain as time! It is matter of aftonifhment, 
 that men, who would never think of de- 
 ferring a bufmefs, on which their worldly 
 intereft depended, mould ever dream of 
 poftponing a matter of infinitely higher 
 importance. The truth is, as one of our 
 poets elegantly expreffes it, that " all men 
 " think all men mortal but themfelves.'* 
 They will talk of the fhortnefs of life, 
 they will moralize on the neceffity of pre- 
 paring for death, but, in reality, they aft 
 as if they thought themfelves immortal. 
 Dangerous muft this conduct often prove 
 to men! That momentous concern, which 
 they habitually defer from day to day, may 
 poflibly be overlooked, till the infatuated 
 man hath wafted his time, and all oppor- 
 tunities are for ever loft. It is wonderful 
 that men do not properly reflect upon the 
 uncertainty of time, though they are con- 
 vinced of the truth of it ; and that they aft 
 in a manner direftly oppofite to this con- 
 viction. It is not the aged and infirm a- 
 lone, Chriftians, that the king of terrors 
 
 fummons 
 
On Early Piety. 293 
 
 fummons from this mortal ftage: Ofteii do SERM. 
 we fee the young and the fprightly, in the \^v>^ 
 bloom of health and vigour, on a fudden 
 called away to appear before the tribunal 
 of an Almighty Judge. How many of 
 our young friends, with whom we took 
 fweet counfel, have been forced, at a very 
 fhort warning, to relinquifh all that was 
 dear to them on earth, and to depart to the 
 land of forgetfulnefs. Many are the dif- 
 eafes, which may, in a moment, break 
 the thread of life; many are the accidents 
 which flop our career. If they only died 
 who had attained to a good old age, and 
 whofe infirmities began to render their life 
 a burden, men might have fome plaufible 
 excufe to give for their delays. But fince 
 men of all ages and conftitutions fall indif- 
 criminately under the refiftlefs arm of 
 death, they can have no excufe to give for 
 their inconfiderate condud. As, therefore, 
 we know not what a day may bring forth, 
 how important, how neceffary is it, to 
 cherifh in our early days a fpirit of piety; 
 to be fo attentive to our duty both to God 
 and man, as to be always prepared for the 
 arrival of death; to confider, in due time, 
 T 3 our 
 
294 On Early Piety. 
 
 SERM. our l a tter end, and to apply our hearts to 
 v^y>j fpiritual wifdom. Thus fhall we avoid the 
 dangers which may attend the delaying of 
 this duty, and above all, efcape the dreadful 
 fate, of being fuddenly cut off ftrangers to 
 God and to ourfelves. 
 
 Let us now, Chriftians, conclude this 
 fubjecT:, with an improvement of what you 
 have heard. And, 
 
 Firft, Let me addrefs myfelf to parents, 
 who are the natural guardians of youth. 
 You are entrufted, my friends, with a moft 
 important office by your Maker, and to 
 Him you are accountable for the difcharge 
 of it. Endeavour, to the utmoft of your 
 power, to train up your children in the 
 fear of the Lord. Do this early, and you 
 will do it moft effe&ually: For, faith the 
 wife man, <c Train up a child in the way 
 " he mould go, and when he is old, he 
 " will not depart from it." You furely 
 defire that your children mould love and 
 refpect you ; that they fhould liflen atten- 
 tively to your parental admonition, and 
 refrain from doing what you prohibit. If 
 you eameftly defire this, ftudy to infpire 
 
 them 
 
On Early Piety. 295 
 
 them with affection and reverence to God, SERM. 
 the great Father of All. By this means, v-^v^> 
 they ihall learn to cherifh in their breafts, 
 fentiments of filial love to you, their earth- 
 ly parents. But if you neglect this firft, 
 this moil requifite duty, you mall have 
 yourfelves to blame, if they ever difregard 
 your authority, or prefume to treat you 
 with irreverence. You folicitoufly endea- 
 vour to form connections for them, which 
 you imagine may promote their worldly in- 
 tereft ; and can you be fo blind to their real 
 intereft, as to neglect making them ac- 
 quainted with God, the Author of their 
 being, the Fountain of Happinefs, who 
 mall one day affume the character of 
 their Judge? What will it avail them, 
 though, by your unremitting care, they 
 Ihould be raifed to the higheft honours 
 in this world, if by your neglect of their 
 religious education, they fail of obtaining 
 a crown of glory, that fliall never fade ? 
 Exert, then, every effort, to lead them to 
 the Rock of their falvation: Teach them 
 their duty to their bountiful Creator: In- 
 form them of his unexampled love in fend- 
 ing his Son to fave them, and caution them 
 T 4 againft 
 
296 On Early Piety. 
 
 SERM. againft crucifying afrefh their Lord and 
 \^r>J Redeemer. If you would fave them from 
 finning againft the law of God, ftudy to 
 reprefent fin in its native deformity and 
 horror, and by carefully difcharging thefe 
 feveral duties to your children, you will 
 a£t as good members of fociety, and you 
 will infallibly obtain the approbation of 
 your God. 
 
 Second, Let me addrefs the younger part 
 of this audience. You, my friends, are 
 but entering upon life. Youth is expofed 
 (as you have heard) to many dangerous 
 temptations: And it wili require your ut- 
 moft caution and vigilance to guard againft 
 the treacherous fnares of thofe who lie 
 in wait to deceive you. Truft not to your 
 own experience; if you do, you may be 
 undone. Liften with deference to the in- 
 ftru&ions of thofe, whom God hath ap- 
 pointed the guides of your conduct. £e 
 not afraid of incurring the contempt of 
 the bafe and unworthy, by a fteady per- 
 feverance in virtue. Thofe who attempt 
 to ridicule your profeffions of religion, 
 who fometimes ironically ftyle you, en- 
 
 thufiafts, 
 
On Early Piety. 1 97 
 
 thufiafts, even thefe very men inwardly SERM. 
 applaud your conduct, and revere your vir- ^v^j 
 tue. Take, then, upon you, the yoke of 
 Jefus, for it is eafy; follow, implicitly, 
 thofe dire&ions which he has given to 
 guide your feet into the way of peace. 
 Keep his infallible example continually be- 
 fore you, that ye may walk as your Savi- 
 our walked. Thus fhall you be a com- 
 fort to your friends, and a bleffing to the 
 world: Thus fhall you enjoy peace of 
 mind> without which, no fituation, how- 
 ever exalted, can render you happy; and 
 enjoying which, the moil indigent and for- 
 lorn flate on earth, fhall be made toler- 
 able, and you may welcome death with 
 
 Third, Let me entreat thofe who have 
 delayed entering into the fervice of God, 
 this moment to become his fervants. 
 " Now is the accepted time, this is the 
 " day of falvation/' By the mercy of 
 God, brethren, which is extended even 
 to the chief of finners, we do moil ear- 
 neftly befeech you to flee from the wrath 
 to come. If you continue to the laft, to be 
 
 deaf 
 
sg 8 On Early Piety 
 
 SERM. (] ea f t0 ^jg ca i] 5 [ t j s our £ ut y t0 forewarn 
 K^ry^j you of the dreadful confequences that muft 
 
 J attend your infenfibility. The day is faft 
 
 approaching when time to you (hall be no 
 
 c more. Ere then, the night of death ar- 
 
 rives, when none can work. While it is 
 
 / yet called to day, remember the things 
 
 which belong to your peace, before they are, 
 : ever, hid from your eyes. Deceive not 
 yourfelves with the vain hope of months 
 and years to come; You cannot count 
 upon a fingle hoar. And at the fame time 
 we warn you of your dangerous fituation, 
 without an intereft in the blood of fprink- 
 ling, we would, if poffible, prevent you 
 from imagining that your fituation is hope- 
 lefs. Entertain no fuch thought; with 
 God all things are poffible. Your Re- 
 deemer is willing and able to fave, even to 
 the uttermoft, the chief of finners. Apply 
 then, to hirn for pardon and mercy. Re- 
 folve, firmly refolve to be his, and his alone, 
 and he mall become unto you, wifdom, 
 and righteoufnefs, and fanctification, and 
 complete redemption. 
 
 Finally, brethren, be exhorted with un- 
 wearied 
 
On Early Piety* 299 
 
 wearied diligence, to run the race, which SERM. 
 God has fet before you: That fo forget- v^v-L> 
 ting the things which are behind, and 
 reaching forth unto thofe things which are 
 before, you may prefs toward the mark, 
 and at laft, through the merits of your 
 Saviour, may obtain the prize of the high 
 calling of God in Chrift Jefus. 
 
 I 
 
I 300 ] 
 
 SERMON XIII. 
 
 On Keeping the Sabbath, 
 
 Isaiah lviii. 13, 14. 
 
 If thou turn away thy foot from the Sab- 
 bath, from doing thy pleafure on my holy 
 day, and call the Sabbath a delight, the 
 holy of the Lord, honourable, and fhalt 
 honour him, not doing thine own ways, 
 nor fin ding thine own pleafure, norfpeak- 
 ing thine own words : Then fid alt thou de- 
 light tbyfelfin the Lord, and I wdl caufe 
 thee to ride upon the high places of the 
 earth, and feed thee with the heritage of 
 Jacob thy Father; for the mouth of the 
 Lord hathfpoken it. 
 
 S 3 T ^- AMONG the inftitutions of religion 
 
 countries of 
 Chriftendom, 
 
 XIII 
 
 ^s^J which exift in the feveral countries of 
 
On Keeping the Sabbath. 301 
 
 Chriftendom, the Sabbath holds a mod S ™? % 
 
 JX. Ill* 
 
 diftinguiihed place: It is an inftitution in- \^^rsJ 
 tended to promote the moft valuable and 
 important purpofes; an inftitution that is 
 calculated to improve the intercourfe of 
 man with God, and prepare him for being 
 an inhabitant of heaven. Chriftians, it is 
 not only a melancholy, but certain truth, 
 that fo noble an inftitution is often grofsly 
 perverted : That the goodnefs of Almighty 
 God, in appointing it as one of the prin- 
 cipal fprings of happinefs, is much flighted 
 and defpifed. 
 
 The fanctification of the Sabbath, is, 
 therefore, a fubjecl: highly worthy the at- 
 tention of a Chriftian audience at all times, 
 but more efpecially at this feafon, when 
 numbers of thofe who are called by the 
 name of Chrift, deliberately neglect the im- 
 provement of this precious blefling, and in- 
 dulge in practices upon that day, which, 
 though countenanced by the manners of 
 the world, are moft exprefsly prohibited 
 by the law of God. Every man who wifh- 
 es well to religion, will rejoice at being 
 thus publicly called upon to direct his 
 
 thoughts 
 
302 On Keeping the Sabbath. 
 
 ™' thoughts to the inftitution of the Sab- 
 
 A11I. 
 
 v^y^, bath. 
 
 In farther difcourfing from the words of 
 the text, it is propofed, 
 
 Firft, To give a brief account of the 
 hiftory of the Sabbath, by way of preface. 
 
 Second, To confider the manner of its 
 fanctification. 
 
 Third, To confider the promifes annex- 
 ed to the proper obfervance of it. 
 
 We are firft, then, briefly to confider the 
 hiftory of this inftitution. 
 
 When we confult the records of Mofes, 
 we learn, that, " on the feventh day God 
 <c ended his work which he had made, and 
 " he refted on the feventh day from all his 
 " work which he had made, and God 
 " blefled the feventh day, and fanclified it : 
 <c Becaufe that in it he had refted from all 
 " his work, which God created and made." 
 Here, then, we are enabled to trace this 
 inftitution to its Divine founder, and dis- 
 cover by whofe authority we are command- 
 ed 
 
On Keeping the Sabbath. 303 
 
 XIII. 
 
 cd to obferve the Sabbath. Accordingly, S ^{f 
 we find this ordinance included under the 
 firft table of the moral law, which was ori- 
 ginally given to the Jews, but which is e- 
 qually binding on Chriftians, in all the ages 
 of the church. c< Remember," faid God 
 unto Ifrael, by their Legiflator Mofes, 
 " Remember the Sabbath-day, to keep it 
 u holy: Six days fhalt thou labour, and 
 " do all thy work: But the feventh day is 
 (< the Sabbath of the Lord thy God: In it 
 " thou fhalt not do any work, thou, nor 
 " thy fon, nor thy daughter, thy man-fer- 
 " vant, nor thy maid-fervant, nor thy cat- 
 " tie, nor the ftranger that is within thy 
 " gates: For in fix days the Lord made 
 <c heaven and earth, the fea, and all that 
 4i in them is, and refted the feventh day: 
 " Wherefore, the Lord bleffed the Sabbath- 
 " day, and hallowed it." Such, Chrift- 
 ians, are the words of Infpiration, refpe£i> 
 ing this Divine ordinance: They are plain, 
 they are void of all ambiguity : They mufl 
 be underftood in a literal fenfe, and unlefs 
 men are determined to mifunderftand them, 
 ihey are fully fufficient to communicate to 
 
 them 
 
3°4 On Keeping the Sabbath. 
 
 S XHi* ' t ^ iem the knowledge of their duty to God 
 
 v^^j in this material point. 
 
 As the Sabbath was at firft, defigned to 
 commemorate the fmifhing of creation, and 
 the refting of the Almighty on the feventh 
 day, this particular day of the week was 
 appointed for the celebration of the Jewifh 
 Sabbath. On this day it was always held, 
 till the refurre&ion of the Saviour, who was 
 Lord alio of the Sabbath. The work of 
 creation was an eminent difplay of the per- 
 fections of God, who, by the word of his 
 power, caufed every thing to arife from no- 
 thing. But in the work of redemption, 
 through Jefus Chrift, a more illuftrious dif- 
 play was made of all the Divine attributes 
 combined, and efpecially of the holinefs, 
 juflice and mercy of the Supreme, than 
 could be exhibited even in the work of cre- 
 ation, glorious as it was. When, therefore 
 thf Son of God rofe triumphantly from the 
 dead, after having finimed the work of re- 
 demption; in honour of him, the firft day 
 of the week, on which he rofe was appoint- 
 ed for the celebration of the Sabbath, in 
 place of the feventh, and will continue to 
 the end of the world, when an eternal Sab- 
 bath 
 
On Keeping the Sabbath, 305 
 
 bath of reft (hall be enjoyed by the, people s ^^* 
 of God. \^y**j 
 
 Thefe hints may, at prefent, fuffice with 
 refpecl: to the origin of the inftitution, and 
 the change which it has undergone* Let 
 us now proceed to confider the manner 
 of its fan&ification, and feveral practices 
 inconfiftent with it. 
 
 And here, Chriftians, the word of God, 
 the voice of confcience, compel every 
 fpeaker on this fubjecl; to declare truths 
 which, confidering the prefent fituation of 
 the times, may be harm and difagreeable. 
 But whether it be right in the fight of 
 God, to pleafe man rather than God, a 
 folemn appeal is made to the confcience 
 of every Chriftian in this aflembly. The 
 words of the text apply dire&ly to the 
 illuftration of this fecond branch of the fub- 
 jecl:. " If thou," faith the prophet I- 
 faiah, <c turn away thy foot from the Sab- 
 " bath, from doing thy pleafure on my ho- 
 " ly day, and call the Sabbath a delight, the 
 " holy of the Lord, honourable, and fhalt 
 " honour him, not doing thine own ways, 
 li nor finding thine own pleafure, nor fpeak- 
 U " ing 
 
3° 6 On Keeping the Sabbath. 
 
 S XIU.' " In S thIne own words : Then flialt thou 
 v-^v-0 <c delight thyfelf in the Lord." The 
 prophet is exceedingly minute and ex- 
 plicit in his declaration. A fuller defcrip- 
 tion of our duty on the Sabbath could 
 fcarcely be given: For every circumftance 
 neceflary to be known is particularly mark- 
 ed. 
 
 Let us confider the different parts of this 
 defcription. If we would fanctify the Sab- 
 bath, Chriftians, we muft turn away the 
 foot from it. There are many practical 
 atheifts in the world, who glory in their 
 fhame, who delight in trampling on the 
 moft facred inftitutions, and who even in- 
 duftrioufly referve the Sabbath for the in- 
 dulgence of diflipation, that they may fup- 
 port the character of being men fuperior to 
 thofe narrow prejudices which fetter the 
 minds of the vulgar. God forgive them: 
 For they know not what they do. But 
 according to fome, thefe words are to be 
 underftood as exprefsly prohibiting all un- 
 neceflary travelling on the Sabbath. It is 
 an unqueftionable truth, that many pro- 
 fefling Chriftians, purpofely defer thofe 
 journies which are intended either for 
 
 bufinefs 
 
On Keeping the Sabbath. 307 
 
 XIII. 
 
 bufinefs or pleafure, to the firfl: day of the s ^ f^f- 
 week. Now, what triumph muft this af- 
 ford to the infidel, when he obferves this 
 glaring inconfiftency in the conduct of 
 thofe who lay claim to the title of follow- 
 ers of Jefus. The outward profeffion of 
 Chriftianity acknowledges a refpect to all 
 the commandments of God. To remem- 
 ber the Sabbath-day, to turn away the foot 
 from profaning it, is a precept equally bind- 
 ing with the other nine commandments of 
 the law: And yet many who would hefi- 
 tate at the violation of any of thefe nine, 
 feem, without ceremony, to expunge this 
 from the Divine code : But by what autho- 
 rity they do this, has never been explained. 
 The Chriftian legiflator does not feem to 
 have abridged the commandments: For 
 he came not to deftroy the law, but to ful- 
 fil it. 
 
 The prophet proceeds in his defcription 
 of the character of thofe who fandtify 
 the Sabbath, They are thofe who refrain 
 from 4C doing their own ways, from finding 
 " their own pleafure, from fpeaking their 
 " own words." That many who profefs 
 themfelves the difciples of Jefus, follow on 
 U2 the 
 
308 On Keeping the Sabbath. 
 
 SERM. the firft day of the week their temporal 
 v^vxl; occupations with as much keennefs and 
 avidity as on the other fix, is another truth 
 equally difagreeable and melancholy, but, 
 at the fame time, equally certain with the 
 former. While the poor mechanic is com- 
 pelled by the eftablifhed laws of the land 
 to refrain from his labour, that is the only 
 mean of his fubfiftence, numbers of a dif- 
 ferent clafs in fociety whofe fituation is 
 more independent, purfue their ufual occu- 
 pation without any regard to the invifible 
 witnefs who ftandeth at, their right-hand: 
 They purfue it, though equally illegal with 
 the labour of the mechanic ; and convinced 
 that their conduct is improper, they often 
 purfue it in fecret. If men would feri- 
 oufly reflecT: upon the fubjecT;, they would 
 feel the folly, the rafhnefs of confuming 
 every day of their lives, without exception, 
 in labouring to provide the meat which 
 perifheth, to hoard up thofe riches that 
 may, and do often, to their fad experi- 
 ence, take wings and flee away, while 
 they are not at all folicitous to fecure to 
 themfelves a welcome reception into the 
 manfions of bleffednefs. 
 
 Thofe 
 
On Keeping the Sabbath. 3°9 
 
 Thofe men are furely to be regarded as S ^ T ¥* 
 unhappy, who, blinded by falfe notions of ^^y^ 
 the truth, imagine that they can with fafe- 
 ty purfue their worldly bufinefs on the 
 Lord's day, when that bufinefs might ea- 
 fily be delayed, without any prejudice to 
 their intereft. Some may quiet their con- 
 fciences with this reflection, that they at 
 lead affign fome portion of the day to the 
 purpofes for which it was inftituted. But 
 this is a grofs deception: Partial obedience 
 is rejected by God: For thus faith an A- 
 poftle, " whofoever keepeth the whole law, 
 ** and yet offendeth in one point, he is 
 " guilty of all," Be not then deceived, I 
 intreat you, Chriflians, " for what a man 
 " fows, that he mall alfo reap." In the 
 book of Numbers *, the facred hiflorian re- 
 lates a ftory which will place the refpect 
 due to the Sabbath in a proper light. 
 *• And while the children of Ifrael were in 
 < c the wildernefs, they found a man that 
 <c gathered flicks upon the Sabbath-day: 
 iC And they that found him gathering flicks 
 " brought him unto Mofes and Aaron, and 
 " unto all the congregation: And they 
 
 * Chap. xv. vcrfe 32. 
 
 U 3 " put 
 
3 1 o On Keeping the Sabbath. 
 
 ^3^' " P ut him in ward, becaufe it was not 
 \^~ V ~\J " declared what fhould be done to him, 
 " And the Lord faid unto Mofes, the man 
 <c fhall be furely put to death : All the con- 
 " gregation fhall ftone him with Hones, 
 " without the camp. And all the con- 
 " gregation brought him without the camp, 
 " and ftoned him with ftones and he died." 
 Now, Chriftians, though the Almighty 
 does not vifibly inflict temporal judgments 
 fo often as he was accuftomed to do, when 
 Ifrael was his favourite people, and more 
 immediately under his direction, from their 
 form of government; yet the above rela^- 
 tion fully manifefts the regard that God 
 requires for the Sabbath, and the difplea- 
 fure with which he views thofe who wil- 
 fully profane it. I plead not for the feve- 
 rity, or fuperftitious obfervance of the Jew- 
 ifh Sabbath, which prevented that bigotted 
 people from providing even for their felf- 
 prefervation : All that is intended is mere- 
 ly to fhew Chriftians what is abfolutely 
 required of them, and which their own 
 minds, if not warped by the maxims of the 
 world, muft acknowledge as highly rea- 
 fonable. But if no apology can be given, 
 
 confiftently 
 
On Keeping the Sabbath. 3 1 1 
 
 XIII. 
 
 confiftently with the knowledge of the s ™f 
 truth, for the conduct of thofe who unne- 
 cefTarily devote the Sabbath to the profecu- 
 tion of their temporal bufmefs, furely no 
 excufe can poffibly be urged in extenuation 
 of their guilt, who referve it for the purfuit 
 of pleafure and amufement. To enlarge 
 upon this topic, would be indeed offering 
 an infult to the underftanding of my audi- 
 ence. The man who dares avow fuch 
 conduct, and who attempts to excufe it, 
 mud be dead to all ferious reflection. 
 
 Thus, then, Chriftians, we have taken 
 as brief a view as poffible, of fome of thofe 
 practices which are totally inconfiftent with 
 the fanctification of the Sabbath. Let us 
 now confider the proper mode of fanctify- 
 ing it, or in other words the manner 
 in which we ought to fpend this holy 
 day. 
 
 The prophet declares, that we mult 
 " call the Sabbath a delight, the holy of 
 " the Lord, honourable," and muft hon- 
 our him by the due obfervance of it. The 
 Chriftian will, indeed, delight in this facred 
 inftitution. Inftead of refembling thofe in 
 U 4 fentiment 
 
312 On Keeping the Sabbath, 
 
 SERM. fentiment and language, who are defcrib- 
 \^rxj e ^ Dv tne prophet Amos, as faying " when 
 " will the new moon be gone, that we 
 " may fell corn, and the Sabbath that we 
 " may fet forth wheat;" inftead of re- 
 fembling them whofe grovelling de- 
 fires centre in the earth, he will always 
 rejoice in the periodical return of this blef- 
 fed day. And indeed, Chriftians, when 
 we reflect on the valuable purpofes for 
 which it was intended, we muft difcover 
 the greateft reafon for delighting in it. 
 Man, being the child of immortality, muft 
 be properly trained, fo as to qualify him 
 for his high diftinclion. But if lie is al- 
 lowed to continue in his prefent ftate, 
 without a regular and frequent memorial 
 of the world to come, the confequence 
 would inevitably be, that his confidence 
 would reft, for the enjoyment of happinefs, 
 upon created obje&s. With what pleafure, 
 then, muft the Chriftian contemplate the 
 inftitution of the Sabbath, a conftant moni- 
 tor to him of the world of fpirits ; a faith- 
 ful guide to virtue and happinefs. When 
 he confiders that this day is fet apart for 
 the exprefs purpofe of reflecting on the 
 
 fublime 
 
On Keeping the Sabbath, 313 
 
 fublime and interefting truths that religion SERM. 
 prefents to the foul, for the pleafmg fer- s^^j 
 vices of prayer and praife; in the fpirit of 
 the devout Pfalmift, he will be ready to 
 exclaim, <c How amiable are thy taberna- 
 " cles, O Lord of Hofts : My foul long- 
 ic eth, yea even fainteth for the courts of 
 Ci the Lord: My heart and my flefh crieth 
 " out for the living God." When, for 
 a time, fecluded from the noife and buftle 
 of the world, the Chriftian taftes the fweets 
 that flow from an intercourfe with his Al- 
 mighty Friend, he feels the comparative' 
 infignificance of earth's boafled pleafures. 
 There is, indeed, a pleafure ever attendant 
 on the exercife of religious meditation, 
 which calms the tumults of the foul, which 
 lulls afleep the unruly paffions, and which 
 gives a foretafte of the happinefs of the 
 heavenly country. Compared with this 
 rational enjoyment, all the pleafures which 
 the world can yield, ihrink into nothing, 
 and the truth of the Preacher's remark is 
 confirmed, that all on earth is " vanity and 
 " vexation of fpirit." 
 
 Happy would it be for the thoughtlefs 
 and indifferent, if they would lend a wil- 
 ling 
 
3*4 On Kcepuig the Sabbath. 
 
 S ^f [ ' ling ear to the dictates of religion, the beft, 
 K^)nu the trueft friend of man: If they would be 
 perfuaded to comply with all her inftitu- 
 tions: 4< For her ways are ways of plea- 
 " fantnefs, and all her paths are peace." 
 Great, indeed, is the delight which the 
 Chriftian will take in the Sabbath, and in 
 the performance of thofe feveral duties 
 which are more efpecially incumbent on 
 him upon that day. But the Chriftian will 
 not confine the pleafure which he feels in 
 obferving the Sabbath to his own bofom: 
 He will call it a delight, he will return 
 the warmeft thanks which a grateful heart 
 can di&ate to God, who hath appointed 
 this mean of religious improvement and 
 fpiritual joy. He will invite his fellow- 
 men to participate with him in the plea- 
 fure which he feels, and in fo far as his 
 influence in the world may extend, will 
 inceffantly labour to infpire others with 
 the fentiments of piety and devotion. 
 If he is the father of a family, with what 
 eager folicitude will he inftil thofe feelings 
 of reverence and awe for the ordinances of 
 God into the minds of his infant chil- 
 dren, which regulate his own temper and 
 
 conduct 
 
On Keeping the Sabbath. 315 
 
 condud. With what pleafure will he SERM. 
 communicate to them the knowledge of \^^r^j 
 thofe truths on which their everlafting 
 happinefs depends, and carefully check 
 every fentiment of irreverence for the Sab- 
 bath of the Lord, into which their ig- 
 norance of its proper value may betray 
 them. 
 
 Thus, by confcientioufly ohferving the 
 Sabbath himfelf ; by regular attendance on 
 the public inftitutions of the day; by feri- 
 ous and devout attention to thofe import- 
 ant truths to which his thoughts may be 
 directed ; by the inftruc~tion of thofe whom 
 Providence hath entrufled to his care; in 
 fhort, by recommending the inftitutions of 
 God to the regard of others; by his fcru- 
 pulous obfervance of them, he will treat 
 the Sabbath as the holy of the Lord, and 
 honourable, and fhall honour and glorify 
 its Divine founder, 
 
 But, Chriftians, before difmiffing this 
 part of the fubjecl:, it may be necefiary 
 to remark, that the fanclincation of the 
 Sabbath does not, by any means, exclude 
 the performance of ads of neceflity and 
 mercy. Nay, we are even commanded by 
 
 the 
 
31 6 On Keeping the Sabbath. 
 
 S J^ T M * the Author of our faith, to attend to thefe, 
 
 Jvl 1 1. 
 
 vxyv» ' ln preference to pofitive inftitutions. In 
 the hiftory of his own life, inftances oc- 
 curred, in which he evidently {hewed 
 that God prefers mercy to facrifice; that 
 the Sabbath was made for man, and not 
 man for the Sabbath. On the other hand, 
 Chriftians mould be very cautious, as they 
 value the favour of God, with refpecl: to 
 the cafes of necefhty. For if they liften* 
 merely to the voice of convenience, innu- 
 merable neceffities will arife, to prevent 
 them from devoting this day to the fervice 
 of the Lord. The impartial voice of con- 
 fcience fhould always determine in matters 
 of this kind ; and while we are thus fpeak- 
 ing of the proper fancliflcation of the Sab- 
 bath, the condud: of fome cannot furely 
 pafs unnoticed, who impofe upon them- 
 felves many unneceQary reftraints which the 
 law of God never required. When men 
 appear to lay greater ftrefs on the expref- 
 fion of the countenance, than the ftate of 
 the heart, they really degrade the law of 
 God, inftead of magnifying it. This is 
 nothing but hypocrify, and we are caution- 
 ed againft it, by our Saviour himfelf, in 
 
 the 
 

 On Keeping the Sabbath. 3 1 7 
 
 the fermon which he delivered from the S ^^ f * 
 mount. tQ Moreover," fays he, " be not K^sy^j 
 " as the hypocrites, of a fad countenance: 
 " For they disfigure their faces, that they 
 " may appear unto men to faft. But 
 <c thou, when thou fafteft, anoint thine 
 " head, and warn thy face." Our reli- 
 gion, Chriftians, is properly to be regard- 
 ed as the fource of cheerfulnefs and joy, 
 and by no means as a morofe and gloomy 
 fyftem. Indeed, it is to be lamented, that 
 the four, harfh, and forbidding manners of 
 many, who are called Chriftians, have done 
 material prejudice to the interefts of the 
 gofpel, as well as the open and violent op- 
 pofition of its declared foe?. Be it then 
 the ftudy of us all, my friends, to ac- 
 quire proper views of what religion is, to 
 form juft ideas of the fandification of the 
 Sabbath, and to avoid equally the extremes 
 of Pharifaical fuperftition, and of irreligious 
 contempt, for the appointment of the 
 Lord, 
 
 The promifes annexed to the due ob- 
 fervance of the Sabbath, come next un- 
 der review. If thou thus remember the 
 
 Sabbath 
 
3 1 8 On Keeping the Sabbath. 
 
 S XUh' Sabbath " da y to keep it holy, " then," faith 
 K^r^f the Prophet, " fhalt thou delight thyfelf 
 " in the Lord." Thefe words are very 
 expreffive of the fatisfaction which will 
 undoubtedly flow from obferving this com- 
 mand of God: For the more attention we 
 pay to the ways of religion, the more plea- 
 fure mall we derive from it. In cultivating 
 an intimacy with a worthy and refpectable 
 character among the children of men, we 
 feel our pleafure increafe in exact propor- 
 tion to the progrefs which we make in his 
 efteem and affection. And, furely that 
 joy muft be exquifite, which fprings from 
 an acquaintance with the all-perfect God. 
 This acquaintance is prefcribed to us by an 
 infpired writer, as the mod effectual mean 
 of enjoying peace: <c Acquaint now thyfelf 
 " with God," faith Job, who was feverely 
 tried by affliction, and experimentally 
 felt the juftice of the remark, " Acquaint 
 now thyfelf with God, and be at 
 peace, thereby good fhall come unto 
 thee." Every mean of improving this ac- 
 quaintance, mould, therefore, be eagerly 
 embraced. The Sabbath, as we have al- 
 ready feen, is one of the principal means 
 
 for 
 
 <c 
 
 a 
 
Y 
 
 On Keeping the Sabhatb. 319 
 
 XIII. 
 
 for promoting it: Becaufe it regularly re- SERM. 
 turns, to carry our thoughts beyond this 
 fleeting world, to the inheritance of the 
 faints in light: It regularly returns to in- 
 ftrucl: us in our duty, and to remind us of 
 the obligations under which we lie to per- 
 form this duty, not only from the confider- 
 ation of God's creating power and preferv- 
 ing goodnefs, but ftill more, from a re- 
 flection on the vaft, the exceeding and un- 
 fearchable riches of his redeeming grace. 
 
 Thefe fubje&s have a natural tendency 
 to fill the Chriftian's foul with the ftrong- 
 eft hope,, with the fweeteft confolation, 
 and by calling the Sabbath a delight, he 
 will infallibly delight in the Lord. But, 
 in addition to this promife, of delighting in 
 the Lord, the Chriftian hath the affurance, 
 that God will caufe him to " ride upon 
 " the high places of the earth." This 
 language is figurative, and denotes not on- 
 ly perfect fecurity, as under the protection 
 of God, but great dignity and advance- 
 ment. Thus, it was faid of Ifrael, when 
 God led them triumphantly out of Egypt, 
 that he made them to ride on the high 
 places of the earth. No alarming combin- 
 ation 
 
3 20 On Keeping the Sabbath. 
 
 ^^au' at * on °^ indents, no viciffitude of tern- 
 v^w.; poral affairs, fhall ever overthrow the hope 
 and confidence which the true difciple of 
 Jefus has in the promifes of his bleffed 
 Mafter, for his faith is founded on a rock. 
 The Chriftian, then, repofing the moft 
 unlimited truft in his Maker, will realize 
 the ftriking defcription of the poet. 
 
 Tho' the whole frame of nature round him break, 
 
 Jn ruin and confusion hurl'd, 
 He unconcern' d shall hear the mighty crack, 
 
 And stand secure amidst a falling world. 
 
 But the words of the prophet here are 
 alfo defcriptive of that ftate of dignity 
 which is infeparable from the Chriftian 
 character. The man who truly honours 
 God, by paying regard to his commands, 
 fhall be honoured by him. He fhall enjoy 
 the heart-felt fatisfadion of having done his 
 duty, and like the juft and devout Cor- 
 nelius, who feared God, fhall receive from 
 the good and religious, the defired tribute 
 of applaufe, and ever compel the profli- 
 gate to bear teftimony to his worth. 
 
 The prophet adds, that the Lord will 
 
 feed 
 
On Keeping the Sabbath. 32 1 
 
 feed the man who hallows the Sabbath, ^^ M * 
 with the heritage of Jacob. This part of s^^sj 
 the promife, in its original acceptation, muft 
 be confidered as alluding to the land of 
 Canaan, that land which flowed with milk 
 and honey, and which was a type of the 
 heavenly world. The honour, therefore, 
 by which the man fhall be diftinguifhed 
 whom the King of kings delighteth to 
 honour, is far from being unfubftantial : It 
 is attended with immenfe profit: It is ac- 
 companied by all the bleffings of the Cove- 
 nant of Grace. And the Chriftian enjoys 
 frequently the foretafte, and receives, as it 
 were, the pledge of the unmixed happinefs 
 of heaven, by the favour of God's counte- 
 nance on earth. " For godlinefs is pro- 
 a fitable unto all things, having the promife 
 " of the life which now is, and of that 
 " w T hich is to come." 
 
 And here, allow me, Chriftians, to 
 quote a paflage from the works of that 
 celebrated lawyer, Lord Chief Juftice Hale. 
 Speaking of the obfervance of the Sabbath, 
 his words run thus: " I have ever found, 
 " by a Ariel; and diligent obfervation, that 
 " a due obfervance of the duty of the 
 X " Sabbath, 
 
322 On Keeping the Sabbath. 
 
 SERM. « Sabbath, has ever had joined to it a 
 
 XIII. 
 v^yO " bleffing upon the reft of my time ; 
 
 " and the week that has been fo begun, 
 
 <c has been bleffed and profperous to me: 
 
 " And, on the other hand, when I have 
 
 " been negligent of the duties of this 
 
 il day, the reft of the week has been un- 
 
 *• fuccefsful and unhappy to my own fe- 
 
 <c cular employments. So that I could 
 
 " eafily make an eftimate of my fucceffes 
 
 " the week following, by the manner of 
 
 " my pafling this day. And I do not 
 
 " write this lightly, but by long and found 
 
 " experience." 
 
 The prophet fums up all with thefe 
 
 flrong expreffionSj " for the mouth of the 
 
 c< Lord hath fpoken it." The glorious 
 
 perfon who promifes thefe bleflings to 
 
 all who keep the Sabbath, as <c the ho- 
 
 " ly of the Lord, and honourable," is 
 
 pofleffed of unlimited power, and confe- 
 
 quently able to make good whatever he 
 
 may promife. And he alfo is faithful who 
 
 hath promifed. Every page of Scripture 
 
 abounds with declarations in proof of his 
 
 veracity, who is ftyled by Mofes Cl the 
 
 " faithful God, who keepeth covenant." 
 
 Bleffed, 
 
On Keeping the Sabbath, 32$ 
 
 Blefled, then, for ever bleffed is the man, S *^M- 
 who doth this, and the fon of man that v^yO 
 layeth hold upon it, that keepeth the Sab- 
 bath from polluting it. 
 
 Since, therefore, Chriftians, the inftitu- 
 tion of the Sabbath is attended with fo ma- 
 ny ftriking advantages* fince many great 
 and precious bleffings are promifed to the 
 faithful obfervance of it, fince it is the 
 great bulwark of Chriftianity, the bed 
 preferver and improver of the morals of 
 the people, the conclufion of the whole 
 is this, that every man, who is a friend 
 to religion, who wifhes well to the true 
 intereft of his country, and defires to pro- 
 mote the general happinefs of mankind, 
 will refpecl: and reverence it, will keep it 
 holy unto the Lord, fince Chriftianity it- 
 felf muft ftand or fall, as this day is ne- 
 gle&ed or obferved. 
 
 X 2 
 
[ 3^4 ] 
 
 SERMON XIV. 
 
 The Ground of Christian 
 Confidence. 
 
 Zechariah ix. 12. 
 
 Turn ye to the Jlrong-hold^ ye prifoners of 
 hope, even to-day do I declare^ that I 
 will render double unto thee* 
 
 Xiv. ' AT was about eighteen years after the re- 
 y *s*r^J turn of the Jews from their captivity in 
 Babylon that the prophet Zechariah was 
 inverted with his important commiffion. 
 His countrymen were, at this time, engaged 
 in rebuilding the temple. But this great 
 undertaking was confiderably retarded by 
 the violent oppofition of their enemies, and 
 by the indolence of many among them- 
 felves. Accordingly, Zechariah was fent 
 
 to 
 
The Ground of, &c. 325 
 
 to them by the Lord, to reprove their S ^^' 
 fhameful negligence, and to encourage \^y»j 
 them to a vigorous profecution of this great 
 enterprize, notwithftanding the numerous 
 impediments which the enemies of their 
 faith induftrioufly threw in the way, in 
 order to induce them to abandon the de- 
 fign. 
 
 The chapter from which the text is 
 taken, contains an awakening and pathetic 
 fermon, which the prophet delivered to 
 them on this occafion, the fcope of which 
 is, to reprove the Jews for their manifold 
 fins, to denounce the awful judgments of 
 the Lord againft all who continued in a 
 ftate of impenitence, and to encourage thofe 
 who feared God, with the moft pofitive 
 afTurances of the mercy which God had 
 in ftore for his church, and more efpecial- 
 ly with predictions relative to the coming 
 of the Meffiah, and the eftabliihment of 
 his kingdom upon earth. At the ninth 
 verfe of the chapter, he burfts forth in- 
 to the following prophetic exclamation, 
 which can relate to no other perfon than 
 our bleffed Saviour. " Rejoice greatly, 
 O daughter of Zion; fhout, O daughter 
 
 x 3 r of 
 
326 The Ground of 
 
 SERM. « f Jerufalem: Behold, thy King com- 
 \^r\~i, " et h unt0 thee; he is juft, and having fal- 
 " vation, lowly, and riding upon an afs, 
 w and upon a' colt, the foal of an afs." 
 Now, when we compare this ftriking pre- 
 diction with the character of Jefus, and 
 more efpecially when we call to mind the 
 circumftances which accompanied his put>- 
 lie entrance into Jerufalem, as recorded by 
 the Evangelifts, when he rode into the ci- 
 ty, furrounded by vaft multitudes, exclaim- 
 ing, " Hofanna, to the Son of David: 
 " Bleffed is he that cometh in the name 
 " of the Lord; Hofanna in the higheft;" 
 we muft acknowledge, Chriftians, that the 
 prediction of Zechariah was literally, and 
 moft exactly fulfilled in Jefus of Nazareth. 
 For no other king, with thefe charadteri fl- 
 ic marks upon him, ever thus came to 
 Zion before him; and fince the Jews re- 
 jected him, they have loft their temple, 
 their city, and their country, nor has there 
 been any Zion to which their King migh'c 
 come. 
 
 The words of the text may alfo be con- 
 fidered as juftly applicable to the great Mef- 
 iiah, as highly exprefTive of the happineft 
 
 which 
 
Cbri/fian Confidence. 327 
 
 which thofe {hall enjoy who have recourfe ^j^ 1, 
 to him for falvation. In this application v^^vsj 
 they mall, at prefent, be entirely ufed, and, 
 in difcourfmg from them, the following 
 method is propofed. 
 
 In the firft place, to confider the cha- 
 racter of thofe to whom the exhortation 
 is addrefTed: They are " prifoners of 
 hope." 
 
 In the fecond place, to confider the im- 
 port of the exhortation, " Turn ye to the 
 *' ftrong-hold, ye prifoners of hope." 
 
 And, in the laft place, to confider the 
 happy confequences which fhall refult from 
 their cheerful compliance with this exhort- 
 ation, " Even to-day, do I declare, that I 
 " will render double unto thee." 
 
 Let us, then, in the firft place, confider 
 the character of thofe to whom the prophet 
 addreffes his exhortation : " They are pri- 
 u foners." 
 
 Contemplate, for a moment, Chriftians, 
 
 the fituation of a man, who, in confequence 
 
 X 4 of 
 
328 The Ground of 
 
 ^xiy** °^ ^ e cr ^ mes which he hath committed a^ 
 k^ty^J gainft the laws of civil fociety, hath been 
 juftly deprived of that invaluable bleffing, 
 liberty; who is chained to the ground in a 
 dark and noifome dungeon, whofe life hath 
 become a forfeiture, that others may be de- 
 terred from the commiffion of crimes, and 
 that the peace of the community may he 
 fecured. Enter into his feelings : Confider 
 the tumults of foul which he experiences 
 from the review of his iniquitous deeds: 
 View the terror which agitates him, from 
 the contemplation of that ignominious and 
 painful death to which he hath been juftly 
 condemned by his judge. Is not the fcene 
 truly diftrefling? Hath it not a tendency 
 to harrow up the foul I Doth it not repre- 
 fent, in the molt ftriking colours, the awful 
 confequences which, fooner or later, fhall 
 refult from vice and depravity ? 
 
 The mind of man naturally feels a ftrong 
 repugnance to contemplate fuch a fcene as 
 this. Yet, melancholy and diftrefsful 
 though it be, good effe&s may be produc- 
 ed by the contemplation. It makes us 
 think: It ads as a powerful preventive 
 againft the indulgence of thofe paffiona 
 
 which 
 
Chriftian Confidence. 329 
 
 which are interwoven with our corrupt- s ^f^ 1 ' 
 ed frame : And when reviewing the wretch- \^y^j 
 ed ftate of a prifoner of this defcription, 
 the reflection irrefiftibly ftrikes us: How 
 happy this man might have been, had his 
 conduct been uniformly influenced by the 
 laws of righteoufnefs. 
 
 You have confidered, Chriftians, the fi- 
 tuation of a man over whofe devoted head 
 the avenging fword of the law impends. 
 Now, bring the cafe, in fome meafure, home 
 to yourfelves. All men, by nature, are 
 prifoners: They have all, violated the Di- 
 vine law : They have all without excep- 
 tion, become obnoxious to thofe fearful 
 judgments which this law hath denounced 
 againft its tranfgreflbrs. Where can the 
 man be found, who, in all the confidence 
 of unfullied innocence, can lay his hand up- 
 on his breaft, and folemnly addrefTmg his 
 God, declare, I have made my heart 
 clean: I am pure from my fin. Such a 
 man, alas! cannot be found. For " all 
 <c like loft iheep have gone aftray, all are 
 " dead in trefpaifes and fms. There is not 
 " one upon the earth, that doeth good and 
 * c finneth not, no, not one." The whole 
 human race, w r hen view T ed as they naturally 
 
 are, 
 
3$o The Ground of 
 
 S xiv M# are ' ^ e un( ^ er r ^ e J uj ^ condemnation of 
 
 \^rsj God's righteous law. 
 
 The fituation of the prifoner whom you 
 were lately viewing, is an emblem, though 
 ftill but a faint emblem, of the wretched- 
 nefs of the natural man. As he was con- 
 fined in a dark and noifome dungeon; fo 
 do clouds and darknefs encompafs the foul 
 of him who hath not experienced the en- 
 lightening influence of the Spirit of God: 
 Whofe underftanding is fo benighted, as 
 to render him incapable of difcerning the 
 pure, and fpiritual, and confoling truths of 
 Chriftianity; or, to ufe the emphatic lan- 
 guage of St. Paul, " the natural man know- 
 " eth not the things of the Spirit of God: 
 u They are fooliftmefs to him, neither in- 
 " deed can he know them, becaufe they 
 " are fpiritually difcerned." When con- 
 fcience fummoneth a man of this defcrip- 
 tion before her tribunal, when fhe caufeth 
 to pafs before him all his aggravated tref- 
 paffes againft the laws of uprightnefs, ter- 
 ror overwhelms him: He feels his depravi- 
 ty: He trembles for the confequence: He 
 attempts to apologize for his conduct : Yet 
 he finds no apology will fuffice. The voice 
 
 of 
 
Cbriftian Gonfidencm 331 
 
 of his inward monitor cannot be altogether SERM. 
 drowned: Her troublefome remonftrances v^^vO 
 cannot be entirely ftifled: He may flee to 
 the a&ive haunts of men, but even amidft 
 the buftle and gaiety of life, his perfever- 
 ing advifer often finds him out, and forces 
 him, however reluctant, to liften to her ad- 
 monitions and reproofs. Without the 
 knowledge of God, how is it poffible for 
 him to enjoy any degree of true happinefs. 
 To the world he may indeed appear to 
 be as happy as the heart of man can de- 
 fire. But does happinefs confift in the en- 
 joyment of the riches, honours, and plea- 
 fures which the world can yield, or in the 
 approbation which the men of the world 
 beftow? No: True happinefs fprings from 
 an infinitely higher fource, even from an 
 acquaintance with God, and the aflurance 
 of his love and favour. Therefore, the 
 man who knovveth not God, is a complete 
 ftranger to thole joys which can alone 
 gratify the immortal foul, after which (he 
 ardently longs, even as the hart pantetn 
 after the water brooks. 
 
 But to proceed forward in this compar- 
 ifon: The prifoner was reprefented as load- 
 ed 
 
3 $2 The Ground of 
 
 S ytv M * ec * w ^ f ettcrs * Every man, in his natural 
 v^vO ftate, is fhackled by the galling fetters of 
 fin; And as the firft is rendered incapable 
 of ufing his corporeal powers, fo is the laft 
 unable to exert, in a proper manner, the 
 faculties of his foul. We are accuftomed 
 to contemplate, with ferious concern, the 
 deplorable ftate of the former; and (hall 
 the fituation of the latter fail to produce, in 
 our hearts, the fentiments of deep regret 
 and forrow? When we fee the abje£t 
 Have of fin carefully performing the fer- 
 vices which fhe requires; when we be- 
 hold his grovelling defires wholly placed 
 upon the things of the earth; when we find 
 him incapable of looking forward to the 
 heavenly land, and to the bleffings which 
 it offers, is it poffible, that we do not 
 feel the utmoft concern, for the deluded 
 man, who grafps the fhadow, while he 
 lofeth the fubftance of happinefs? 
 
 There is another point of comparifon, 
 to which your attention, my friends, is re- 
 quefted. The prifoner, whofe life hath be- 
 come forfeited by the laws of his country, 
 muft expe£t to end his guilty career by a 
 difgraceful death. The man, alfo, who is 
 
 in 
 
Chrijlian Coftfidence. 333 
 
 in a natural ftate, is to be regarded as 
 amenable to the fanctions of that Divine 
 law which he hath tranfgrefied. Need I 
 mention thofe awful fan&ions. Need I 
 bring to the view of a Chriftian audience, 
 the horrors of eternal death, and paint the 
 fituation of a foul outcaft from God, and 
 fentenced to a feparation from him for ever. 
 It is prefumed that you are fo well ac- 
 quainted with the contents of the infpired 
 volume, that fuch a reprefentation may be 
 omitted. Suffice it then, to fay, that a the 
 u wages of fin is death," and that as the 
 promifes which God hath vouchfafed to the 
 believing and the penitent cannot fail of 
 accomplifhment, fo neither mail a fmgle 
 threatening, which, in his word, he hath 
 denounced againft the unbelieving and im- 
 penitent, remain unfulfilled. Thefe melan- 
 choly truths have been fo long infilled on, 
 that we may think, ferioufly think, Chrift- 
 ians, for, alas ! we very feldom reflecl: on 
 the awful confequences which attend a con- 
 tinuance in fin. We are, in general, gid- 
 dy, thoughtlefs mortals, we fufFer our at- 
 tention to be too much engroffed with the 
 things of time, without paying that due 
 
 regard 
 
 SERM. 
 
 xrv. 
 
334 The Ground of 
 
 SERM. 
 XIV. 
 
 regard to eternity which the interefts of 
 our own fouls abfolutely require. 
 
 Let us now, however, contemplate a 
 more pleafing feature in the character of 
 thofe to whom the prophetic exhortation 
 is addrefled: They are prifoners, but, at 
 the fame time, you will obferve, they are 
 prifoners of hope. Dangerous as is the 
 ftate of finful men, bleffed be God, it is 
 not defperate. Darkened as their under- 
 Handing may be, the day-fpring from on 
 high may vifit them, communicating to 
 them the glorious light of truth. Enflaved 
 as they are by fin, the Spirit of the Lord 
 can fo powerfully operate within them, as 
 to enable them to efcape from the houfe of 
 bondage, and inherit that illuftrious free- 
 dom which is bellowed on all the fons of 
 God. Subject, as they naturally are, to 
 the condemning fentence of the law, which 
 hath declared, " that the foul which fin- 
 u neth {hall die," the ftroke of death may 
 yet be averted, and they may become heirs 
 of eternal life. By the term, prifoners of 
 hope, all the fons of men, may, in general 
 be addreffed. Even thofe who have con- 
 tinued for many fucceffive years the firm 
 
 adherents 
 
Chrljllan Confidence. 335 
 
 adherents of fin, who have even reached the s |rJ^ # 
 laft ftage in the progrefs of iniquity, are v^vO 
 not excluded from the gofpel call : ?? Unto 
 " you," faith the Lord indefinitely, cC O 
 " men, I call ; and my voice is to the fons 
 " of men. Look unto me, and be faved, 
 cc all ye ends of the earth." Loaded as 
 men may be with iniquities, Omnipotence 
 can eafily releafe them from the opprefiive 
 burden. However enormous may be their 
 tranfgreflions, they do not exceed the pow- 
 er and mercy of Jehovah to pardon. 
 The Lord's ear is not heavy, fo that it 
 cannot hear, neither is his arm fhorten- 
 ed, fo that it cannot fave. For, faith the 
 Lord, " Come, now, and let us reafon toge- 
 <c ther : Though your fins be as fcarlet, they 
 " fhall be white as fnow: Though they be 
 " red like crimfon, they fhall be as wool. 
 " Come, then, to me, that your fouls may 
 " live." Thefe calls are addreffed to all, 
 however funk in depravity they may be. 
 None are excluded from the offers of mer- 
 cy, all are affe&ionately invited to come un- 
 to the Lord that he may have mercy, and 
 to our God who fhall abundantly par- 
 don; and him who cometh he fhall in no 
 
 ways 
 
33 6 The Ground of 
 
 S X?v*" wa y s ca ft out: * Thefe calls are lncefTantly 
 v^v^^ continued, while the period of human life 
 remains. But, mark the confequence, 
 Chriftians, if they mould be difregarded till 
 the infatuated man hath confumed all his 
 time, and till all opportunities of growing 
 wife unto falvation, be irretrievably loft: 
 To adopt the words of a Scripture para- 
 phrafe ; 
 
 As long as life its term extends, 
 Hope's blest dominion never ends; 
 For while the lamp holds on to burn, 
 The greatest sinner may return. 
 
 Life is the season God hath given 
 To fly from hell and rise to heaven; 
 That day of grace fleets fast away, 
 And none its rapid course can stay. 
 
 In the cold grave to which we haste, 
 There are no acts of pardon past, 
 But fix'd the doom of all remains, 
 And everlasting silence reigns. 
 
 How neceffary is it, then, that finners of 
 every defcription, mould, while it is called 
 to-day, remember the things which belong 
 to their eternal peace, before thefe are 
 for ever hid from their eyes! Let them 
 
 beware 
 
Cbri/iian Confidence. 337 
 
 beware of forming narrow and contracted S 5?^ 
 views of the Divine power and mercy, \^*v*u 
 Let them call to mind the hiftory of thofe 
 perfons, as it is recorded in the Scriptures, 
 who were exactly in their fituation, and 
 who, from being ftrongly attached to the 
 ways of fin, became fo transformed by the 
 renewing of their minds, as to do the good 
 and acceptable will of God, and w r ere fig- 
 nally diftinguifhed among his fervants. 
 Let the examples of thefe men, while they 
 guard them againft the indulgence of pre- 
 fumptuous hope, equally guard them from 
 the other no lefs dangerous extreme of im- 
 pious defpair. Let them avail themfelves 
 of that grace which hath appeared unto 
 all men, bringing with it falvation. 
 
 Again, By the term prifoners of hope, 
 thofe may be defigned who have felt a deep 
 fenfe of their mifery and danger, who ear- 
 neftly look for deliverance from the power 
 and guilt of fin. Men of this defcription, 
 are, indeed, in a moft hopeful way. Though 
 their fouls may be faddened under the fe- 
 rious impreflions of their paft mifconducl:, 
 yet thefe very impreflions which fo much 
 Y difquiet 
 
> x 338 ■■' k - The Ground of 
 
 SERM. difquiet and diftrefs them, are to be con- 
 
 XIV. • ■ 
 
 v^vO fidered as moft favourable fymptorns, that 
 
 the Divine Spirit hath commenced his o- 
 perations, that the Lord fhall reftore their 
 fouls to the love and practice of righteouf- 
 nefs, and lead them in the paths of righ- 
 teoufnefs, for his own name's fake. 
 
 Chriftians, it is indeed when the foul of 
 man is anxioufly defirous to know the 
 road which leadeth to falvation, that it 
 firft exhibits the marks of returning good- 
 nefs. In this ftatc, it is truly what the 
 Scriptures ftyle it, a broken and contrite 
 heart, and as fuch, the Almighty will re- 
 gard it with peculiar complacency. When 
 the fupreme defire of the foul is to know 
 God, and obey his commandments, then, and 
 not till then, is man a new creature; then 
 is he received into the family of God, from 
 which, his fins unrepented of, had hither- 
 to eftranged him ; then is he inverted with 
 the glorious title of a fon of the Moft 
 High. Thofe, therefore, who have an af- 
 fecting view of the mifery andHknger 
 which fin hath occafioned, lie, as it were, 
 in the very road to mercy ; and the great- 
 er their forrow and compunction are for 
 
 the 
 
Chrijlian Confidence. 339 
 
 the iniquities with which they are charge- SER M- 
 able, the greater likelihood there is that v^ryO 
 they fhall obtain a gracious 'and fpeedy 
 relief. He, who is the phyfician of the 
 foul, whofe oiSce it is to bind up the bro- 
 ken in heart; He, whofe prerogative it is 
 to forgive all iniquity, to redeem from de- 
 ftrudtion, to crown with loving-kindnefs 
 and tender mercy; He, who hath pro- 
 claimed liberty to the captives, and the 
 opening of the prifon doors to thofe who- 
 are bound, he will not deny his aid, be- 
 ing " willing to fave unto the uttermoft, 
 <c all that come to God through him." 
 Sinners of this defcription, may properly 
 be ftyled the prifoners of hope. The Lord 
 regards them as his peculiar charge, and 
 with all the tendernefs and affection of a 
 friend, he thus addreffes them, " Come 
 4C unto me, all ye that labour and are hea- 
 <c vy laden," under the convi&ion of guilt: 
 Come unto me, " and I will give you 
 " reft." 
 
 To conclude this firft branch of the fub- 
 
 jed: Thofe alfo may be included among 
 
 the prifoners of hope, who have already 
 
 Y2 tafted 
 
34° F&e Ground of 
 
 S Xiv*' ta ^ ec ^ ^ at ^ e ^ or d * s n^erciful and graci- 
 k^y^j ous, but who, from the remembrance of 
 their paft guilt, from the temporary with- 
 drawings of the light of God's counte- 
 nance, may be confidered as fubjecl: to a 
 painful depreflion of mind. In the pre- 
 fent ftate, replete as it is with trials and 
 forrows, even the faints frequently feel cer- 
 tain mifgivings of foul. For human life 
 is neither a ftate of perfect liberty, nor un- 
 interrupted peace. Still, in the bell of 
 men, there remains fome portion of na- 
 tural corruption, which prevents them from 
 the enjoyment of complete happinefs, and 
 caufeth their defires to arife to that land 
 where cares ihall not perplex, nor fears a- 
 larm. 
 
 To illuftrate this by a few examples : Do 
 we not find the pious David often giving 
 way to defpondence, in confequence of 
 thofe trials to which a life of piety was ex- 
 pofed, " My fpirit is overwhelmed within 
 * c me: Attend unto my cry, O God, for I 
 <c am brought very low: Bring my foul 
 u out of prifon, that I may praife thy 
 Cc name." Again, we find another faint 
 declaring the ftate of his foul, in thefe 
 
 mournful 
 
Cbriftian Confidence. 34 J 
 
 mournful terms, c< I remembered God and SERM. 
 " was troubled; I am fo troubled that I v^v>^ 
 " cannot fpeak. Will the Lord eaft off for 
 u ever? Will he be favourable no more? 
 4< Is his mercy clean gone for ever? Dcth 
 " his promife fail for evermore? Hath God 
 4< forgotten to be gracious ? Hath he in 
 " anger {hut up his tender mercies?" And 
 the grievous complaint of the Apofile Paul 
 is illuftrative of the fame thing, Ct O 
 tC wretched man that I am, who fhall de- 
 " liver me from this body of fin and 
 <c death?" So that it is not thofe alone 
 who are yet in an unconverted ftate, or 
 who have been brought, by Divine grace, 
 to a quick apprehenfion of their guilt and 
 danger, who may be ftyled the prifoners 
 of hope ; but alfo thofe who having experi- 
 enced much of the loving-kindnefs of the 
 Lord, are yet left for a feafon under the 
 dominion of doubt, for thefe wife and mer- 
 ciful purpofes, that the fincerity of their 
 faith might be tried, that they might be 
 convinced that God alone is the founda- 
 tion of their hope. The prophet's exhort- 
 ation, " Turn ye to the ftrong-hold, ye 
 " prifoners of hope," may, therefore, be 
 Y 3 confidered 
 
34 2 The Ground of 
 
 X v^' conn dered as applicable in fomc fenfe or 
 \>vv^ another, to allmen without exception. 
 
 This naturally leads us to confider the 
 import of this exhortation, * c Turn ye 
 " to the ftrong-hold, ye prifoners of 
 " hope.'' 
 
 This, Ghriftians, is a mod delightful 
 part of the fubject, and contains truths 
 which communicate the higheft joy and 
 confolation to the foul of finful man, and 
 banifh from it all thofe unfpeakable terrors 
 which would otherwife accompany the con- 
 viction of guilt. By the ftrong-rjold is 
 here meant, the blood of atonement, or, as 
 it is otherwife expreffed in the verfe imme- 
 diately preceding the text, " The blood 
 " of the covenant,' • through which the 
 Lord declares, he hath fent forth the pri- 
 foners out of the pit in which there is no 
 water: The meaning of which is this, that 
 through this blood, thofe fpiritual confola- 
 tions are imparted to men, which are fo 
 neceffary to their happinefs, and without 
 which their fituation muft have continued 
 more deplorable and comfortlefs, than that 
 of thofe who are confined in a pit, with- 
 out 
 
Chriftian Conjidence. 343 
 
 out fo much as a drop of water to allay S yf^' 
 their third. This ftrong-hold is, indeed, a v^yv 
 moft impregnabk defence to all who flee 
 to it for refuge. 
 
 The covenant of grace, which it repre- 
 fents, is adequate to all the wants and ne- 
 ceflities of finful men: In it there is to be 
 found unlimited pardon of fin ; through it 
 the Divine acceptance hath been fecured; 
 through it that grace is communicated 
 which fhall purify the foul from every ftain 
 of corruption; through it that wifdom is 
 conferred, which is profitable to direcx in 
 all things, that power which fhall enable 
 man to furmount every difficulty, to rife 
 fuperior to every trial, to overcome every 
 temptation, and fo to perform every duty, 
 as to obtain the commendation of his 
 Lord and Mafter. In fhort, the fulnefs 
 of the Godhead dwelleth in the Mediator 
 of this covenant, and he becometh to all who 
 believe, " wifdom, and righteoufnefs, and 
 " fan&ification, and complete redemp- 
 ** tion." 
 
 But let us proceed to the confideration 
 
 of what is implied by turning to this 
 
 ftrong-hold, the perfect righteoufnefs and 
 
 Y 4 complete 
 
344 %*be Ground of 
 
 S |*vF' complete atonement of the Redeemer. By 
 k^^tkJ turning to this ftrong-hold, it is evidently 
 implied, that we renounce every mean of 
 falfe fecurity. There is a principle of pride 
 which often, alas! operates fo powerfully 
 in man, as to induce him to reft his hopes 
 of falvation upon his own obedience of the 
 Divine law. What a poor wretched de- 
 fence is this! How is it ever poflible that 
 man, whofe foul is enervated by fin, 
 fhould be capable of rendering that obe- 
 dience to the law of God which its fpi- 
 rituality and extent abfolutely demand ? 
 How prefumptuous is it for any man, to 
 expecl: that the God of purity^ in confix 
 deration of his feeble, imperfect, inconfiant 
 fervices, mould award to him the bleflings 
 of eternal life? A moment's reflection 
 might convince men of the abfurdity and 
 prefumption of their confidence, when it is 
 merely fupported by their own righteouf- 
 nefs. A flight review of their a&ions every 
 day they live, might allure them, provided 
 their minds were open to convi&ion, that 
 God, (with reverence be it fpoken) could 
 never accept, without degrading the glory 
 of his own perfections, without a&ing in*. 
 
 cpnfiftently 
 
Chriflian Confidence, 34\> 
 
 confidently with the juftice and purity of s ;j5f v M " 
 his nature, thofe partial fervices which men ^yw 
 boldly dignify with the title of obedience 
 to the Divine law. If the whole record 
 of Scripture be minutely fearched, there 
 will not a fingle inftance be found of any 
 faint who gloried in his own righteouf- 
 nefs, who was not difpofed to afcribe his 
 all unto the Lord his righteoufnefs and 
 ftrength, and to declare in the mofl politive 
 terms, that of himfelf he was incapable to 
 think a good thought, or to do a good 
 work, Thofe men who imagine that by 
 the deeds of the law any mall be juftified, 
 entertain views of Chrftianity, widely dif- 
 ferent from thofe of the Apoftle Paul. 
 
 Let us confider the fentiments of this 
 eminent faint upon the fubjeel:, " Know- 
 V nig," faith he, in his epiftle to the Gala- 
 tians, " that a man is not juftified by the 
 " works of the law, but by the faith of 
 " Jefus Chrift, even we have believed in 
 iC Jefus Chrift, that we might be juftified 
 " by the faith of Chrift, and not by the 
 " works of the law , for by the works of 
 " the law mall no flefli be juftified." A- 
 gain, in his epiftle to the Ephefians, he 
 
 hath 
 
34 6 The Ground of 
 
 S xn^" k at k tne fe expreffive words, " God, who 
 x^n^j " is rich in mercy, for his great love where- 
 " with he loved us, even when we were 
 <c dead in fins, hath quickened us toge- 
 iC ther with Chrift, and hath raifed us up 
 u together, and made us fit together in 
 " heavenly places in Chrift Jefus. That 
 ic in the ages to come, he might fhew the 
 ' c exceeding riches of his grace, in his 
 <c kindnefs towards us, through Chrift Je- 
 * c fus. For by grace are we faved, thro' 
 " faith, and that not of ourfelves, it is the 
 " gift of God. Not of works, left any 
 <c man fhould boaft. Where is boafting 
 " then?" faith the Apoftle, in his epiftle to 
 the Romans. " It is excluded. By what 
 " law? Of works? Nay, but by the law 
 u of faith. Therefore, we conclude that a 
 " man is juftified by faith, without the 
 cc deeds of the law." 
 
 Such were the fentiments of St. Paul, 
 , in regard to this doctrine, and they were 
 fentiments, Chriftians, fuggefted to him by 
 the immediate infpiration of God. Nor 
 are they to be confidered as favouring li- 
 centioufnefs, as difparaging good works. 
 Far was it from Paul to have uttered a fin- 
 
 gle 
 
Chrlflian Confidence. 347 
 
 gie word, which had the remoter! tenden- 
 cy to loofen or weaken the obligations of 
 morality and holinefs. He ever regarded 
 thefe as facred and inviolable : It was his 
 unwearied ftudy to difcover and eftablifh 
 them. Accordingly, when writing to Ti- 
 mothy, he thus admonifhes him: tC This 
 4< is a faithful faying, and thefe things I 
 a will that thou affirm conftantly, that 
 " they who have believed in God, mould 
 * c be careful to maintain good works: 
 €c Thefe things are good and profitable un- 
 " to men." Though he could not, confift- 
 ently with truth, regard them as any pro- 
 per ground of our acceptance with God, 
 as a fure foundation wmereupon men might 
 build their hopes of falvation, yet he uni- 
 formly confidered them as the evidence of 
 their title to the eternal inheritance, as the 
 blefled fruits of redemption and renovation, 
 as the neceflary expreffions of gratitude to 
 God for all his mercies, as what tended, 
 through his Divine blemng, to prepare 
 men for heaven. For other purpofes, how- 
 ever, which were injurious to the honour 
 of the only Saviour, and tended to de- 
 grade the influence of his fandifying Spi- 
 rit, 
 
 SERM. 
 XIV. 
 
348 The Ground of 
 
 ^Jly M ' ri U St. Paul viewed good works as alto- 
 \^sj gether vain and ineffectual. Thofe, there- 
 fore, who may be ftyled the modern Pha- 
 rifees, who appear to be fo righteous in 
 their own eyes, that they fee not their 
 need of Jefus Chriit, the Phyfician of 
 fouls, rauft be informed, that the ftrong- 
 hold which they have erected for them- 
 felves, may be juftly likened to a houfe 
 built upon the fand, and when the rain 
 fhall defcend, and the floods come, and the 
 winds blow, and beat upon it, it fhall fall, 
 and great fhall be the fall of it. 
 
 Many, Chriftians, are the grounds of 
 falfe dependance on which unthinking, ig- 
 norant men rely. Some pretend to fay, 
 that it is impoffible that the God of mer- 
 cy (h ould fentence his frail creatures to 
 punifhment, when, from the frailty of their 
 nature, they could not avoid tranfgreflion. 
 It is wonderful to fee reafonable beings fo 
 much the victims of delufion. Thefe men 
 are entirely occupied with contemplating 
 one feature of the Divine character, while 
 they allow all the reft to pafs unnoticed. 
 They do not recollect that God is holy, 
 and juft, and true, as well as merciful. 4 
 
 They 
 
Chriftian Confidence. 34$ 
 
 They do not take into the account his de- 
 cided averfion to fin, and his folemn affe- 
 veration, that fin fhall meet with its pu- 
 nifhment, unlefs the finner fhall humbly 
 and cheerfully acquiefce in that plan of fal- 
 vation which his Divine wifdom framed, 
 and his Almighty power executed. Were 
 they to regard God as he is revealed in the 
 gofpel, that delufive phantom which hath 
 been conjured up by their own vain ima- 
 ginations, would fpeedily evanifh, and they 
 would be convinced of the impofhbility of 
 being faved, except in the way which 
 God hath chofen. Others, with as little 
 juftice as the two former claffes, fuppofe 
 that fincere repentance of fin will appeafe 
 the anger of God. But repentance can 
 never, of itfelf, accomplifh any man's fal- 
 vation. For what is repentance ? Repent- 
 ance is fimply a returning to that law from 
 which men ought never to have deviated. 
 Can it therefore be imagined, that a being 
 of fpotlefs purity, fhall accept of man's re- 
 turn to virtue as a full compenfation for 
 his multiplied trefpaffes againft his law? It 
 is inconfiftent with the dignity of the Su- 
 preme Being to entertain any fuch fenti- 
 
 ment. 
 
 SERM. 
 XIV. 
 
3 jo The Ground of 
 
 S 5?v* # ment. God (hall moll affuredly magnify 
 \^^t>j his law, and make it honourable. If re- 
 pentance then, of itfelf, could have effect- 
 ed this great purpofe, the fufferings and 
 death of Chrift would have been unnecef- 
 fary. But, as God ordained that his Son 
 fhould die, we mull regard repentance of 
 itfelf, when unfupported by the faith which 
 is in Chrift, as totally irieffecTiual to fecure 4 
 the approbation of God, and confequently 
 the eternal peace and falvation of mankind, 
 fmce unerring Wifdom cannot poffibly do 
 any thing inconfiftent or fuperfluous. Let 
 all, therefore , who have hitherto relied on 
 thofe grounds of falfe dependance, hence- 
 forth renounce them for ever: And let 
 them betake themfelves to the finifhed work 
 of Jefus, who is the tried, precious corner- 
 ftone, the fure foundation which God hath 
 laid in Sion. This is a ftrong-hold Effi- 
 cient to mield them from the wrath of 
 God, that is revealed againft all ungodli- 
 nefs and unrighteoufnefs of men. This is 
 a ftrong-hold impregnable to the affaults of 
 their fpiritual foes. The covenant, of which 
 he hath been conftituted Mediator, is a' co- 
 venant well-ordered in all things and fore; 
 
 h 
 
Chrijlian Confidence* 351 
 
 xrv. 
 
 it is a fixed and permanent deed* ratified S y™* 
 and confirmed by the oath of the Almigh- 
 ty. For he indeed hath fworn, w That 
 u they fhall have ftrong confolation, who 
 cc flee for refuge to lay hold on the hope 
 * c fet before them in the gofpel, which 
 " hope," faith the Apoftle, " we have as 
 " the anchor of the foul, both fure and 
 " ftedfaft." 
 
 Contemplate then, Chriftians, the all- 
 fufficiency of Jefus, and with fixed atten- 
 tion* confider his ability to fave. He was 
 pofleffed of every qualification which could 
 render him an acceptable furety. " He 
 " was holy, harmlefs, undefiled, feparate 
 li from finners: He knew no fin, neither 
 " was guile found in his mouth." He 
 obeyed the law which he had publifhed to 
 his creatures, in all its fpirituality and ex- 
 tent, thus magnifying the law, and making 
 it honourable. But he not only yielded 
 unlimited obedience to the law, but alfo 
 fubmitted to the infliction even of its hea- 
 viefl penalties. Accordingly, Ifaiah, who, 
 with the eye of faith, beheld his fuffer- 
 ings, though at a diftance, breaks out into 
 this exclamation: " Who is this that com- 
 
 "eth 
 
35^ The Ground of 
 
 S xrv L " et *k ^ rotn ^dom, w ^ ^yed garments 
 v^y-^j <c from Bozrah? This that is glorious in 
 u his apparel, travelling in the greatnefs 
 " of his ftrength? I that fpeak in righ- 
 " teoufnefs, mighty to fave. Wherefore 
 " art thou red in thine apparel, and thy 
 tC garments like him that treadeth in the 
 " wine-fat? I have trodden the wine-prefs 
 cC alone, and of the people there was none 
 a with me: For I will tread them in mine 
 Cc anger, and trample them in my fury, 
 " and their blood fliall be fprinkled upon 
 <c my garments, and I will ftain all my 
 & raiment. For the day of vengeance is 
 " in mine heart, and the year of my re- 
 " deemed is come." Upon the crofs, then, 
 Jefus trampled under his feet, all his and 
 our fpiritual enemies, and his expiring 
 words, Cfi It is finifhed," made the fiends 
 of darknefs to quake and tremble. 
 
 But what reafon have we, Chriftians, for 
 refting in the efficacy of Chrift's atonement ? 
 Moft fubftantial reafons. From the prifon 
 of the grave, on the third day, God re- 
 leafed him, that, as he died for our fins, 
 he might alfo rife for our j unification; rife, 
 to prove decidedly, that his atonement was 
 
 accepted, 
 
Chrijlian Confidence. 353 
 
 accepted, and that now mercy might be S 5?^* 
 extended to all who believed in his name, y^vv 
 and obeyed his righteous commands. Now 
 then, fince Chrift died, and rofe again, and 
 afcended to his native heaven, and maketh 
 continual interceffion for men, there is, 
 there can be no condemnation to thofe who 
 are in him, allied to him by the power of 
 faith, who walk not after the flefh, but in 
 conformity with the di&ates of that holy 
 fpirit, which he hath fent to inftrucl:, ailift, 
 comfort, and encourage his genuine follow- 
 ers. Turn, then, to Jefus the ftrong-hold, 
 ye prifoners of hope, for in him ye mail 
 rind reft unto your fouls; in him ye fhall 
 meet a refuge from every forrow and every 
 affliction; in him ye fhall reap that joy 
 and that peace which the world knoweth 
 not, which the world cannot beftow, of 
 which the world can never bereave you. 
 
 Ye who have been as yet the adherents 
 of fin, defpife not the gofpel call, ferioufly 
 view the precipice on which ye (land, and 
 ere the feafon of grace expires, while the 
 bleiTed period of hope continues, turn from 
 the errors of your ways, and without the 
 Z leaft 
 
354 7hc Ground of 
 
 S xiv M * leaft deJa ) 7 ' ^ ee t0 h * m > wnc S with the ten- 
 v^v^^ dereft affedion, invites you, and with out- 
 ftretched arms is ready to receive you. Ye 
 who are already bowed down under the im- 
 preffions of guilt, caft your burden on the 
 Lord, for he has promifed to fuftain you. 
 " Let not your hearta be troubled, neither 
 " let them be afraid : Ye believe in God, 
 " believe alfo in Jefus Chrift;" and do 
 ye who have been the faithful followers of 
 Jefus, and mourn under the concealment 
 of God's countenance, with hope and joy 
 recoiled, that your Redeemer is ftrong, and 
 will finifh the good work which he hath al- 
 ready begun in you. And do ye pray that 
 your faith in him may increafe, and ever 
 may be evidenced by the godlinefs of your 
 conduct. The happy effects that fhall re- 
 fult from your compliance with this ex- 
 hortation, mould now be confidered, but 
 on this we cannot now enlarge. Suffice -it 
 then, to fay, that the Lord, according to 
 his folemn declaration, fhall communicate 
 happinefs to your fouls, which fhall more 
 than overbalance all the cares and forrows 
 which ye have experienced, as the effeds 
 of fin. The promife admits of no de- 
 lay, 
 
Ch rift l an Confidence. $55 
 
 lay, " Even to-day," faith the Lord, SERM - 
 " fhall I render double unto thee." The v^vO 
 moment that the Chriftian life commences, 
 the foul fhall experience peace and comfort. 
 " In the world, indeed, ye may have tribu- 
 u lation, but be of good cheer, Chrift has 
 " overcome the world," and the confola- 
 tions of his fpirit, which are neither few 
 nor fmall, fhall fupport your drooping fouls, 
 even in the darkeft hour of adverfity. And 
 when ye mail exchange earth for heaven, 
 then to your joyful experience, you fhall 
 find that the fufferings of the prefent time, 
 are not worthy to be compared with the 
 glory which fhall be revealed. Amen. 
 
 Z 2 
 
[ 350 ] 
 
 SERMON XV. 
 
 On Christian Steadfastness. 
 
 Preached the eve/ihg after the celebration of 
 the lord's supper. 
 
 REVELATION iii. I I 
 
 Behold \ J come quickly; hold that fajl which 
 thou haft, that no man take thy crown. 
 
 SERM. j^ HEfervice, Chriftians,in which you have 
 ^y^, this day been engaged, was highly honour- 
 able, and delightful. You have been ad- 
 mitted to the facred prefence of the great 
 God of Heaven and earth, tailed of his 
 goodnefs, who is the Creator of the univerfe 
 and the Redeemer of mankind. Regardlefs 
 of the opinions entertained by a frivolous 
 world, who mark not the beauty of holi- 
 nefs, who are infenfible to the intrinfic ex- 
 cellence of Chriftianity, and incapable of 
 
 thofe 
 
On Cbriftlan Steadfqftnefs. 357 
 
 thofe pure and refined enjoyments, which sJ R M. 
 flow from an intimate communion with v^-vv./ 
 the Father of fpirits, you have, with joy- 
 ful and exulting hearts, afcended the hiil of 
 the Lord, encompaffed the holy altar, pre- 
 iented the offering of gratitude and praife, 
 while your minds were deeply impreffed 
 with the neceffity of exhibiting this un- 
 feigned mark of attachment, this public 
 teftimony of heartfelt delight, in obeying 
 the exprefs command of the Redeemer, 
 " this do ye in remembrance of me." 
 And what, devout communicants, were the 
 fentiments which engroffed your fouls 
 when feated at the table of the Lord ? w T ere 
 they not the fentiments of reverential aw r e, 
 adoring gratitude, imcere contrition, pro- 
 found humility. Did you not approach 
 the prefence of the eternal, with a deep im- 
 preffion, with a flrong conviction of his 
 inconceivable greatnefs and majefty, with 
 a proper fenfe of the diftinguiihed grace 
 conferred upon you, in being allowed to 
 maintain an intercourfe with him? Did 
 not the contemplation of the death of Jefus, 
 your moft affectionate friend, aw r aken in 
 you the feelings of joy and gratitude, and 
 Z 3 hope. 
 
35$ On Chrijlian Steadfqftnefs. 
 
 SERM. hope. Did you not, indeed, regard this 
 \^r*sj interefting and wonderful event, as the 
 fource of all thofe bleffings which fweet- 
 en the bitter ingredients which are ming- 
 led in the cup of life— as the fole foun- 
 dation of all your hopes of unmixed and 
 unchangeable felicity in that happier land, 
 which lies beyond the grave. Was not 
 the recollection of your paft fins accom- 
 panied with deep forrow, and mourning — 
 thofe fins which had dishonoured your 
 God, contaminated your own fouls, en- 
 dangered your eternal welfare, and render- 
 ed the death of the fon of God indifpenfibly 
 neceflary to the accomplishment of falva- 
 tion? And has not the careful examination 
 of your hearts, the impartial furvey of your 
 paft lives, convinced you of the natural 
 imbecillity of man, and his utter incapaci- 
 ty of rendering God acceptable fervice, 
 wdthout the powerful aid of Divine Grace; 
 and exhibited to you the propriety, the ne- 
 ceflity of confiding in the complete atone- 
 ment of Chrift, with all the humility of 
 genuine faith ? If thefe, indeed, were the 
 feelings which actuated your hearts, while 
 cngpged in the commemoration of your 
 
 Saviour's 
 
On Chriftian Steadfajlnefs. 
 
 359 
 
 Saviour's paffion, delightful has been your SE ™ L 
 exercife, and highly comfortable to the ac- \^v^ 
 ceptable worfhippers of the Lord jefus. 
 The commumon-fervice hath ceafed: The 
 faithful difciples of Chrift have defcended 
 from the confecrated mount, and are on the 
 point of mingling again with the men of 
 the world, and directing their attention to 
 its temporal concerns. To them the Sa- 
 viour addreffes the expreflive exhortation 
 contained in the words of the text, 
 and loudly calls upon them, by the love 
 which they have profeffed to him, this 
 day; by the folemn engagements into 
 which they cheerfully entered, while they 
 held in their hands the fymbols of his cru- 
 cificl:ion; by their regard for the glory of 
 of God; by the ineftimable worth of their 
 immortal fouls, to l.iften, with fixed atten- 
 tion, to his addrefs, fo that his inftructions 
 may rectify their hearts, and regulate their 
 conduct. 
 
 " Behold," fays the Divine founder of our 
 faith, " Behold I come quickly, hold that 
 ' faft which thou haft, that no man take 
 c< thy crown." 
 
 Z 4 In 
 
360 On Chrljlian Steadfajinefs, 
 
 In the farther profecution of this fubjecT:, 
 
 SERM. 
 
 XV. 
 \^r+±j the following method is propofed. 
 
 Firft, To ftate the intrinfic, and inval- 
 uable worth of that treafure, which the Chrif- 
 tian is here fuppofed to have in his poffef- 
 fion, and the import of holding it fart. 
 
 Second, To mention fome of the dif- 
 ficulties that he has to encounter in re- 
 taining this treafure. And, 
 
 Third, The motive fuggefted in the 
 text with the view of animating him to 
 obey the command. We are, 
 
 Firft, To ftate the intrinfic and inval- 
 uable worth of that treafure which the 
 Chriftian is fuppofed to poffefs. 
 
 When we take a view of the fuperftition, 
 and infidelity which were prevalent in the 
 earlier ages of the world, notwithstanding 
 the law which had been communicated to 
 man from Fleaven, we are led to admire 
 the wifdom, and to adore the goodnefs of 
 Gcd, in communicating a revelation, more 
 perfect and fubftantial than either the tra- 
 ditions 
 
On Chriftian Zlcadfaftnefs. 361 
 
 ditions of the Patriarchs, or the inftitutions SERM. 
 
 XV. 
 of the Jewifh lawgiver. To remedy the obvi- \^^L* 
 
 ous deficiences of thefe, the gofpel, Ghrif- 
 tians, that ineftimable treafure which you 
 now pofTefs, that moft aftonifhing evidence 
 of the power, and wifdom, and goodnefs 
 of the fupreme Being, was mercifully be- 
 llowed upon the children of men. 
 
 Whether we contemplate the doctrines, 
 precepts, hopes, promifes, and bleffings 
 which the gofpel contains, we (hall difc ov- 
 er it to be indeed a jewel of ineftimable 
 price. Review the glorious manifesta- 
 tions which the Gofpel unfolds, of 
 the nature and perfections of the great 
 Author of exiftence. That God, from 
 whom man derives his being and all his 
 comforts, is poffefTed of irrefiftible power. 
 None can withftand his will, none may 
 prefume to fay to him, what doit thou? 
 In the armies above, and among the inhab- 
 itants below, he is the only abfolute govern- 
 or. He is able to defend his fervants from 
 every danger, to fupply all their wants, to 
 communicate every bleffing which is ne- 
 ceflary to their prefent peace, and future 
 happinefs. He is continually prefent at 
 
 their 
 
362 On Chrljlian Steadfajlnefs. 
 
 SERM. their right hand and at their left. He is 
 v^w intimately acquainted with every circum- 
 ftance in their fituation, for the attributes 
 of omniprefence, and ornnifcience are his; 
 and to compleat their veneration for his 
 adorable character, the moft impartial 
 juftice, the pureft holinefs, and the firm- 
 eft adherence to truth are afcribed to him, 
 who is the fole object of religious hom- 
 age. 
 
 Thefe eternal truths were indeed exhibit- 
 ed to men, though in a partial manner, in 
 the books of creation and providence, but 
 are now difplayed to the view of an afto- 
 nifhed world, with a refulgent luftre in the 
 ever bleffed record of redemption. And 
 when the gofpel fills us with fentiments of 
 profound veneration for the power, juftice, 
 holinefs, and faithfulnefs of God, it alfo 
 raifes in our fouls the feelings of unfpeaka- 
 ble gratitude from its manifeftation of di- 
 vine mercy. 
 
 Communicants, ye beheld with the eye 
 of faith your Saviour on the crofs; ye there- 
 fore can tell the unbounded grace of God. 
 jefus was reprefented to your view offering 
 
 up 
 
On Chriflian Steadfajlncfs. 363 
 
 up himfelf a facrifice for fin, worthy of the SERM 
 divine acceptance; Jefus, the well beloved ^^^^j 
 of the Father, the brightnefs of his glory, 
 and the exprefs image of his perfon, who is 
 God over all, and blefied for ever, furren- 
 dered his life in behalf of the ungodiy. Was 
 not this event an unparalleled exhibition of 
 divine mercy, a more (hiking evidence of 
 divine juftice, than can be found in any dif- 
 penfation previous to the commencement 
 of the gofpel? Poes not this eftablim the 
 fuperiority of the religion of Jefus upon 
 the firmed footing? And are not the doc- 
 trines of the Gofpel incomparably more 
 excellent and precious than thofe of any 
 other fyftem? Yes Chriftians, they are 
 indeed; they contain a more perfect com- 
 munication of God's infinite perfections, 
 than mankind ever before enjoyed. And 
 the crofs mull be regarded in a peculiar 
 manner, as the power and wi(dom of God 
 unto falvation. 
 
 From thefe fublime doctrines, turn your 
 thoughts to the heaven-born precepts of 
 the gofpel. Thefe exhibit an unequivocal 
 proof of the divine origin and authority of 
 that religion, which you lately avowed to 
 
 believe. 
 
364 On Chriftian Steadfajinefs. 
 
 SERM. believe, and promifed to pra&ife, at the con- 
 ^r^j fecrated table of the Lord. Every precept 
 which flowed from the lips of the adorable 
 Saviour, breathed the defire of promoting 
 the glory of God, and the genuine happi- 
 nefs of mankind. Whether he prefcribed 
 the uniform, and punctual exercise of divine 
 worfhip in all its branches, the careful 
 maintenance of juflice, benevolence, chari- 
 ty and mercy to our fellow- creatures, or 
 the habitual cultivation of humility, tem- 
 perance, and felf-denial, he evidently con- 
 fulted the accomplifhment of the two great 
 obje&s which are uniformly regarded by 
 the Almighty, the advancement of his 
 glory, and the peace and happinefs of all 
 his reafonable offspring. No precept is 
 delivered in the Gofpel that does not 
 tend to promote the honour of the all- 
 pure God, and to encreafe the comfort and 
 happinefs of mankind; while every thing, 
 is exprefsly prohibited, which has the re- 
 moter!: tendency to promote the oppofite 
 effects. Whatever may, in the fmalleft de- 
 gree, injure or deftroy the peace of the in- 
 dividual, the comfort of the family, the go- 
 vernment of the community, is forbidden to 
 
 man 
 
On Chriftian Steadfajlnefs. 2fi$ 
 
 man under the fevereft penalties. And S ^ M * 
 while attention to the few fimple and plea- v^-y^r 
 fant inftitutions of Chriftianity is powerful- 
 ly enforced, purity of heart, and integrity 
 of conduct, are recommended and enjoined 
 on all who afpire to the elevated character 
 of the friends and difciples of the Lord 
 Jefus. What a rich and precious treafure 
 muft the gofpel then appear: fince it is a 
 moft perfect, pure, and fimple fyftem of 
 morality, a fyftem highly worthy of divine 
 wifdom to frame, and defervedly entitled to 
 the cordial acceptance of mankind. How 
 fuperior is this code of laws to the moft re- 
 lined maxims of heathen fages, to the bi- 
 gotted rules of Pharifaical fuperftition, and 
 ftill more to the finful, and deftructive te- 
 nets of the votaries of Infidelity, and irreli- 
 gion; tenets which are truly fubverfive of 
 peace, and comfort, which are utterly in- 
 compatible with the dignity of rational, 
 and immortal fouls; and nearly allied to 
 the fentiments of thofe, who are referved 
 in chains, under darknefs, till the judgment 
 of the great day. But the promifes, the 
 hopes, and bleflings, which the gofpel pro- 
 pofes, exhibit an additional proof of this 
 
 propofition, 
 
366 Ofi Chrifllan Steadfajlnefs. 
 
 SERM. propofition, that it is a treafure of ineflima- 
 k^tsj ble and intrinfic excellence. 
 
 Through the death and obedience of Je- 
 fus, to whom every dodxine, precept, and 
 promife, and hope of the gofpel points as 
 to its center, man is affured on the authori- 
 ty of God himfelf, that his trefpaffes fhall 
 be forgiven ; and that the light of his coun- 
 tenance, now reconciled, through Chrift's 
 merciful interpofition, will be lifted upon 
 him to chear and comfort his foul. 
 
 He then, who, by an impartial furvey 
 of his heart and life, and a proper view of 
 the unchangeable perfections of divinity, 
 muft be convinced of the impoffibility of 
 obtaining his favour and acceptance, mere- 
 ly by his poor, feeble, and imperfect exer- 
 tions in his fervice; and who muft have 
 been opprefled with melancholy, from this 
 well-founded idea of his own fituation, is 
 comforted, and bleffed with the affurance, 
 that God hath, in Chrift Jefus, reconciled 
 the world unto himfelf, not imputing unto 
 men their trefpaffes. He who is pierced 
 in this world, with the arrows of affliction, 
 whofe foul is a ftranger to hope, founded 
 upon any profpe&s which the world can 
 
 yield, 
 
On Chriftian Stcadfajlnefs, 367 
 
 XV. 
 
 yield, is raifed from the depths of forrow S ^ M 
 ;md mourning, by the glorious view of life 
 and immortality, which Jefus in his gof- 
 pel, hath brought to light, is taught to con- 
 fider himfelf merely as a traveller to this 
 deftined land, and cheered with the pro- 
 mife of that reft, that eternal reft, which 
 remains for the people of God, who be- 
 lieve and depend on what hath been done 
 and fuffered by his anointed Son. 
 
 In the devout contemplation of thefe pre- 
 cious promifes, may we not fuppofe, Chrift- 
 ians, the believer addreffing his gracious 
 Redeemer in fuch words as thefe, " Thou 
 " exhorteft me, bleffed Lord, to hold fail 
 " that which I have, but how can I, who 
 " am lefs than nothing, and vanity, do a- 
 iC ny thing of myfelf, that can be accept- 
 " able in the fight of God; thou, who 
 " knoweft all things, knoweft my natural 
 " imbecillity, and that without thy Divine 
 " affiftance, all my exertions will be in- 
 ci effectual." What peace and confidence 
 then, muft be communicated to the foul of 
 the believer, who is thus engaged, when 
 thefe pofitive declarations of his Saviour 
 are recalled to his remembrance. " My 
 
 " grace 
 
368 On Chriftian Steadfqftnefs. 
 
 S ^ M * " grace fhall be fufEcient for thee, and my 
 v^w cC ftrength fhall be made perfect in thy 
 " weaknefs. When thy heart and fledi 
 " fhall faint and fail, I will be the ftrength 
 " of thy heart, and thy portion for ever. 
 ic For I am the faithful God who keepeth 
 " covenant, and mercy with them that 
 " love me, and keep my commandments.' * 
 To the foul of the believer, thefe promifes 
 and hopes muft be exquifitely foothing. 
 And from the various gifts and graces that 
 are beftowed on all who humbly implore 
 them from the divine Saviour, the faithful 
 derive a confolation flronger than words 
 can exprefs, a confolation, of which the 
 world has no idea, and which the heart 
 of man never could have conceived. Ma- 
 ny pafTages from the gofpei might here 
 be adduced illufirative of this confolation; 
 one, however, is fufEcient to evince it. 
 " There is therefore, now no condemna- 
 u tion to them who are in Chrift Jefus, 
 " who walk not after the flefh, but after 
 ic the fpirit. > ' Thefe words are peculiarly 
 expreffive of the peace and joy of the faith- 
 ful. They are freed, the gofpei affures us, 
 from the condemning fentence of the law, 
 
 thev 
 
On Cbriftian Steadfqftncfs. $6$ 
 
 they are freed, in confequence of their be- s ?i^' 
 ing in Chrift Jefus, united to him, and de- v^yv 
 pendant on him, through the exercife of 
 faith; a faith which perfuades and enables 
 them to walk after the fpirit in an uniform 
 obedience to the commands of God. 
 Through their Lord Jefus Chrift, being juft- 
 ified by faith, they have peace with God; 
 peace of confeience, and the well-grounded 
 hope of eternal life ; becaufe they believed, 
 that the man whom God juftifies, mail at 
 length be glorified. In the exercife of this 
 hope, communicated through grace; this 
 hope, which they have as an anchor of the 
 foul, both fure and fteadfaft ; this lively hope* 
 to which they are begotten by the refur- 
 re&ion of Jefus Chrift, and by which they 
 are enabled to regard all the evils and vi- 
 ciflitudes of life with compofure, they re- 
 ceive the fummons of death with joy, and 
 leave the world without a figh. 
 
 Whether your attention, therefore, com- 
 municants, be directed to the fublime 
 doctrines, the exalted precepts, or the pre- 
 cious promifes, hopes, and bleffings of the 
 Gofpel, you muft be convinced that it is 
 an ineftimable treafure, and a pearl of great 
 A a price. 
 
37° On Chriftian Steadfajlnefs. 
 
 s xv M * pr * ce * ■ But that y° ur m * ncls ma y be ft^ 1 
 
 v^v^, more impreffed with its excellence, think 
 particularly on Him who bellowed it; He, 
 who introduced this religious difpenfation, 
 for whofe arrival, Divine Providence, even 
 from the beginning, appears to have made 
 the grander!:, and moll folemn preparations, 
 was Jefus Chrift, who defcended from 
 heaven to earth, with the exprefs view of 
 bellowing this bleffing upon man. He 
 proved himfelf the affectionate friend of 
 our race by the whole of his conduct to- 
 wards man, while he dwelt upon earth. 
 And that no doubt might remain of his ex- 
 alted attachment, he even at lad fubmitted 
 in their Head to the punilhment which the 
 law had denounced againft its violators. 
 He it is, who hath commanded men to hold 
 fall the Gofpel; He who, as God, bell knows 
 its value; He who, as the all- wife God, 
 would never have been at fo great an ex- 
 pence to eltablifli it, if he had not been 
 perfectly acquainted with its direct tenden- 
 cy to promote and enfure human felicity; 
 He whofe advice, as a well-tried friend, men 
 are bound to refpecl: : He whofe command 
 as a legillator, they are under the ftrongeft 
 
 obligations 
 
On Chrljlian Steadfajlnefs. 371 
 
 obligations to obey. Thefe are motives, SERM. 
 
 XV 
 
 which muft undoubtedly convince and per- 
 
 iuade every enlightened underftanding, e- 
 very feeling heart, and the men who refufe 
 to obey the command in the text, though 
 convinced of the internal excellence of the 
 Gofpel, and apprifed of the character and 
 views of its Divine Author, betray the 
 bafeft ingratitude, and the moft unpardon- 
 able difobedience. 
 
 It is expected that you, communicants, 
 will a£t a part exceedingly different from 
 the conduct of fuch men. You will, you 
 ought, to hold fail the profeffion of your 
 faith without wavering, to be fteadfaft and 
 unmoveable, alw r ays abounding in the work 
 of the Lord, affured that your hopes in him 
 are not fruitlefs and delufive, that your la- 
 borious exertions in his fervice, originating 
 from faith in him, cannot fail of meeting 
 with the rich recompenfe of reward. Lift- 
 en then to the brief explanation of the du- 
 ty to which in the text you are exhort- 
 ed. 
 
 To hold the Gofpel faft, evidently im- 
 plies a conftant and habitual adherence to 
 it, in oppofition to a wavering and occa- 
 A a 2 fional 
 

 37 2 On Chrljlian Steadfqfinefi. 
 
 S vy M " fional regard ; a perfeverlng attachment to it, 
 v^vv m oppofition to apoftacy. The man, there- 
 fore, who is defirous of difcharging the 
 obligations by which he voluntarily bound 
 himfelf as a communicant at the table of 
 the Lord, will carefully exhibit an uniform 
 regard to the religion of his Divine Matter. 
 The fervice which fome men render the 
 Almighty deferves not the name of reli- 
 gion ; for, this fervice they evidently ren- 
 der from views totally oppofite from thofe, 
 which the Gofpel authorizes and fan&ions. 
 When they are induced to attend to the wor- 
 fhip of their Creator and Redeemer, chiefly 
 from the defire of obtaining human ap- 
 probation, chiefly from a wifh to conform 
 to inftitutions, which are patronized by 
 the laws of their country, to which their 
 fathers trained them, and not from a tho- 
 rough conviclion, from a decided belief 
 of their vaft importance, and indifpenfible 
 obligation, they certainly worfhip their 
 God from motives that muft excite his 
 juft difpleafure. Thofe who occafion- 
 ally conform to the ordinances of Chrift- 
 ianity, who clothe themfelves with reli- 
 gion as a drefs, which they can eafily af- 
 
 fume 
 
On Chrtflian Steadfqftntfs* 373 
 
 fume, and lay afide at pleafure; who re- SERM. 
 fled- upon the ftate of their fouls only at v^y-L> 
 particular times, are not furely the accepta- 
 ble worihippers of the Lord Jefus, and com- 
 ply not with the exhortation, " Hold faft 
 u that which thou haft." They who fhew 
 a reluctance to engage in their Maker's 
 fervice, except when it fuits their worldly 
 convenience, when it interferes not with the 
 keen purfuit of worldly enterprifes, who 
 think of God, their Preferver and Redeem- 
 er, only by fits and ftarts, who fcarcely e- 
 ver bow the knee in adoring thankfulnefs 
 for his unmerited goodnefs, pofTefs not the 
 character of the man, whofe religion is 
 fteadfaft, nor the juft and worthy views 
 which this man entertains of the incom- 
 parable excellence of the Gofpel. How 
 lnconfiftent, my friends, is that habitual 
 indifference and lukewarmnefs in matters 
 of religion, which fome men exhibit, with 
 thofe feelings which actuate the genuine 
 difciples of the Lord upon earth, with 
 thofe fentiments that engrofs the faints 
 in heaven, when they adore their God I 
 Yet if thefe men be afked, whether or not 
 they defire to have their eternal refidence 
 A a 3 in 
 
 \ 
 
374 On Chrijiian Stcadfajlnefs. 
 
 S xv M ' * n t ^ ie man fi° ns °f gl° r y> tne y wm< readily 
 v^v^; declare, that this is the object of their ear- 
 neft hope, nay, they will fometimes flat- 
 ter themfelves, that they fhall certainly ac- 
 compliih this defired end. Would to God, 
 they would reflect on the amazing contra- 
 diction of their conduct to this their heart- 
 felt wifh ! The faints in glory are perpe- 
 tually engaged in the adoration of that God, 
 whofe fervice thefe men now regard as an 
 irkfome and difagreeable talk, and to whofe 
 inftitutions they fubmit with evident con- 
 ftraint. 
 
 If, then, they cherifh their prefent views 
 refpecting the nature of religion, if they do 
 not indeed conlider it as an habit of the 
 foul, whofe influence is felt at all times> 
 and in every poflible fituation, if they i- 
 magine that God will accept a fervice, 
 which is paid him at long intervals, and 
 upon a few folemn occafions; can they 
 poflibly regard themfelves as fit for the in- 
 heritance of the faints in light, as in a pro- 
 per ftate of preparation, for finging in ex- 
 alted ftrains, the praifes of God and of 
 the Lamb? If they expect that they are 
 preparing themfelves for heaven by this ir- 
 regular 
 
On Cbriftian Steadfajlnefs. 375 
 
 regular and remitting attention to the fer- SERM. 
 
 vice of God, their error muft be told them, s^^^j 
 
 They muft be informed, if they know it 
 
 not, that thefe words of Jefus are recorded 
 
 in the Gofpel, " Whofoever heareth thefe 
 
 " fayings of mine, and doth them, I will 
 
 <f liken him unto a wife man, who built 
 
 " his houfe upon a rock ; and the rains de- 
 
 " fcended, and the floods came, and the 
 
 <c winds blew, and beat upon that houfe; 
 
 " and it fell not, for it was founded upon 
 
 " a rock. And every one that heareth 
 
 " thefe fayings of mine, and doth them 
 
 " not, mail be likened unto a foolifli man, 
 
 tc who built his houfe upon the fand; and the 
 
 u rain defcended, and the floods came, and 
 
 ic the winds blew, and beat upon that 
 
 " houfe, and it fell, and great was the fall 
 
 " of it." 
 
 The meaning of thefe words is fo ob- 
 vious, that they fcarcely require any com- 
 ment. They feem to intimate, that the 
 expectations of the heavenly happinefs 
 cherifhed by thofe, who only at times ac- 
 knowledge their belief in the do&rines, 
 and exhibit their obedience to the dictates 
 of Chriftianity, are as feebly fupported as 
 Aa4 an 
 
376 On Chrtflian Steadfaftnefs, 
 
 SERM 
 
 XV. 
 
 an houfe which is built upon the fand. 
 C; He then, who hath ears to hear, let 
 iC him attentively hear." 
 
 But the communicant will exhibit a ve- 
 ry different picture of his belief and prac- 
 tice, from the melancholy one which we 
 have been now confidering. The law of 
 his God will conftitute the uniform object 
 of his confcientious regard. The fervice 
 of Jefus will be his higheft pleafure. Thofe 
 truths which he hath revealed, he will con- 
 ftantly revere; as facred he will regard 
 them; as facred, he will never proftitute 
 them to a common, or ordinary ufe. On 
 the bleffings of falvation, his delightful 
 contemplation will often be fixed. To 
 liften to the fcheme of falvation, he will 
 regularly repair to the fan&uary of God. 
 To thank Jefus for falvation; his knee 
 will daily bend in adoration and praife. 
 His faith in the promifes and hopes of the 
 Gofpel fhall be firm and unfhaken like a 
 rock. He will not merely be a hearer, but 
 a doer of the word ; and in fhort, he will 
 confider the doctrines of Jefus as the rule 
 of his faith, the precepts of Jefus, in e- 
 
 very 
 
On ChrifAan Steadfaftnefs. 377 
 
 very refpect:, as the great, indifputable SERM. 
 ftandard of his conduct. K^ry^j 
 
 Such is the man, who may, with propri- 
 ety, be faid to hold the Gofpel faft as the 
 treafure of his foul ; and in the belief and 
 practice of this gofpel, in an humble de- 
 pendence on the grace of God, he will 
 perfevere unto the end. Far from imitat- 
 ing the ram and impious conduft of thofe 
 who, though they have received a reli- 
 gious education from their parents, re- 
 nounce religion, and become apoftates from 
 the faith, he will difplay the fpirit of Chrift- 
 ian fortitude in maintaining a faithful, and 
 grateful attachment to that Jefus, who 
 bought him, and redeemed his foul from 
 death, in fpite of the formidable oppofition, 
 which is raifed againft him by his fpirit- 
 ual foes. This naturally leads us 
 
 Second, To confider the difficulties, 
 which the Chriftian has to encounter, in re- 
 taining his invaluable pofTeffion. 
 
 But this, as well as the remaining part 
 of the fubjeft, (hall be treated as concifely 
 as poffible. 
 
 There 
 
37 8 On Chriftian Steadfqftncfs. 
 
 xv. * There are three great fources from 
 ^^rsj which the oppofition that is raifed againft 
 the Chriftian fprings. 
 
 The firft of thefe is the natural corrup- 
 tion of the human heart. 
 
 A writer, whofe fentiments no perfon 
 dare call in queftion, hath plainly declared, 
 * c That the heart is deceitful above all 
 " things, and defperately wicked." The 
 vain-glorious profeflbr, who in truth re- 
 sembles his brethren the Pharifees of old, 
 may fpurn from him with indignation 
 this humbling idea, and may proudly 
 pique himfelf on being exempted from this 
 general defcription, faying to his neigh- 
 bour, " Stand by, for I am holier than thou." 
 But Chriftians, the expreflion of the in- 
 fpired prophet is applicable to all with- 
 out exception. Even the moft diftinguifh- 
 ed of the faints have felt its juftnefs. The 
 fweet finger of Ifrael complains of that dif- 
 inclination, which his heart frequently 
 felt for the fervice of his God. The wife 
 man challenges the whole world with this 
 fimple queftion " Who can fay, I have 
 
 " made 
 
Gn Chriftian Steadfaftnefc. 379 
 
 cc made my heart clean, I am pure SERM. 
 <c from my fin?" And the grievous com- v^^^^^ 
 plaint of the great Apoftle Paul, may fully 
 prove the corruption which is refident in 
 the heart through fin; when, after having 
 fully explained the ftate of his heart, as 
 you will find in the viith chapter of the 
 Romans, he breaks forth into this paffion- 
 ate exclamation, " O wretched man that 
 " I am, who fhall deliver me from the bo- 
 " dy of this death." 
 
 Such then, Chriftians, being the natur- 
 al propensity of the heart to evil, and its 
 averfion from good, it muft be obvious 
 that the greateft danger is to be dreaded 
 from the fubtle attacks of this ineternal foe. 
 Accordingly, w r e are advifed to keep our 
 hearts with all diligence, as from them are 
 the iflues of life. The man who is not 
 on his guard, againft the filent and flow, 
 but fure approaches of this traitor within, 
 will frequently be hurried into the commif- 
 fion of many errors, which, upon reflec- 
 tion, will fill his eyes with tears, and his 
 heart with anguifh. But the Chriftian 
 will, in the ftrength of Divine aid, which he 
 fhall affuredly obtain, on his fervent iup- 
 
 plication 
 
3 So On Chrifiian Steadfq/lnefs. 
 
 xvf* i^fcatioti, unmoveably refift temptations to 
 
 K^y^u fin, which his heart prefents to him, and to 
 
 every fiich enticement will he be ready to 
 
 fay, " How can I do this great wickednefs 
 
 and fin againft God." 
 
 The fecond great fource of oppofition, 
 which the Chriftian muft expect to meet 
 with, arifes from the world. 
 
 From the beginning, the maxims of the 
 world have been in direct oppofition to the 
 commands of God. The Chriftian is 
 therefore treading upon moft dangerous 
 and deceitful ground, while he is a pilgrim 
 on earth. 
 
 The pleasures, profits, and honours of the 
 world are all lying in wait for the moment 
 when he is off his guard, — are all feducing 
 him to repofe his confidence in temporal 
 things, inftead of feeking firft the kingdom 
 of God and the righteoufnefs thereof. But 
 he is not only obliged to withftand the 
 allurements of the things of the world, but 
 alfo to oppofe and overcome the felicita- 
 tions of men. Without indulging the 
 gloomy reflections of a mifanthrope, we 
 
 might; 
 
On CI rijlian Sleadfaftncfs. 38 1 
 
 XV. 
 
 might venture to affirm, that no previous S ^ M# 
 age has exhibited' a greater contempt for 
 religion, and avowed a itronger attachment 
 to infidelity, than the prefent. Go into the 
 promifcuous circles of men, and you will 
 hear tenets advanced, and keenly Supported, 
 at which the Chriftian mud be Shocked. 
 Great danger is therefore to be juftly ap- 
 prehended from the infidels of this world. 
 They ere£t the batteries of ridicule, but in 
 vain they erecl: them to overthrow the rock- 
 founded fabric of the believer's hope. 
 They employ the moft infidious and delu- 
 five arguments to undermine his faith in 
 the Gofpel of Jefus. To the irreparable 
 difgrace of human nature, many of them 
 have been pofTefled of the moft: diftinguifh- 
 ed abilities, who have converted them into 
 weapons for dishonouring that God who 
 bellowed them ; inftead of ufing them, as 
 in duty bound, to promote the glory of 
 his name. 
 
 It is to be lamented, that many weak 
 and ignorant minds, prepofleffed with the 
 infidelity of learned men, whom they rafli- 
 iy confidered as umpires in the caufe, have 
 regarded Chriftianity, upon their teftimony, 
 
 as 
 
382 On Chrijllan Steadfaflnefs. 
 
 SERM. as a fictitious tale. But when it is confi- 
 vyvv dered that many, poffeffed of as great, if not 
 fuperior intellectual difcernment, to learn- 
 ed infidels, have, after the minuteft refearch- 
 es, the moft mature consideration of the evi- 
 dences of the Gofpel, joyfully avowed 
 their belief in its doctrines, and confcien- 
 tioufly obeyed its precepts, it mud appear, 
 that no conclufive argument againft Chrift- 
 ianity can be drawn, from the infidelity 
 of the learned. But even admitting that 
 the whole hoft of literati mould range 
 themfelves under the banner of fcepti- 
 cifm, will the communicant reft upon the 
 authority of fhort-fighted mortals, in pre- 
 ference to the authority of God? No; he 
 values his hopes, his exalted hopes, too 
 much to barter them for the idle chimaeras 
 of imagination, for the gloom of uncer- 
 tainty, for the foul-difmaying profpecl: of 
 annihilation. The light of the Gofpel will 
 even brighten his darkeft hours of adverfity, 
 and when bereft of every other hope, the 
 exalted hope of a bleffed immortality, fhall 
 remain as his effectual confolation. 
 
 The laft fource of oppofition to the 
 
 Chriftian, 
 
On Chriflian Steadfqftnefs. 383 
 
 Chriftian arifes from the powers of dark- SI ^ L 
 nefs. k^^tsj 
 
 The Scripture aflures us, that Satan has 
 been a tempter and a murderer of fouls 
 from the beginning. By his artifices he 
 deceived our great anceftors, and robbed 
 them of their innocence; nay, he even 
 affailed the Son of God himfelf. But 
 powerful and crafty as he is, he felt the in- 
 adequacy of 'his wifdom and might, to the 
 attributes of Divinity. In what manner 
 he operates on the human heart, fo as to 
 impel it to fin, we cannot properly afcer- 
 tain. But that he does operate is certain, 
 from the exhortation of the Apoftle Paul, 
 which, communicants, I beg leave to ad- 
 drefs to you. " Be ftrong in the Lord, 
 " and in the power of his might. Put on 
 " the whole armour of God, that ye may 
 " be able to Hand againft the wiles of the 
 <c devil. Stand, therefore, having your 
 iC loins girt about with truth, having on 
 " the breaft- plate of righteoufnefs, and 
 a your feet mod with the preparation of 
 4< the Gofpel of peace. Above all, take 
 Ci the fhield of faith, whereby ye fhall be 
 " able to quench all the fiery darts of the 
 
 * c wicked, 
 
3 84 On Chrifllan Steadfajlnefs. 
 
 SERM. « wicked, and take the helmet of falva- 
 K^r^j " tion, and the fword of the fpirit, which 
 (t is the word of God." 
 
 Third, The particular motive fuggefted to 
 communicants in the text, to animate them 
 in retaining the Gofpel, is the fpeedy ar- 
 rival of their Saviour and their Friend. 
 " Behold, I come quickly." Though the 
 general judgment, communicants, may 
 not fuddenly arrive, the Saviour will come 
 foon to you individually, by the fummons 
 of death. Your fpiritual warfare cannot 
 be of any long duration. You ought to 
 poffefs your fouls in patience, waiting for 
 the coming of your Lord, your hearts 
 mould not faint, your labours mould not 
 relax in his fervice. For he fhall come, 
 he fhall come affuredly, and that quickly, 
 for your complete falvation. He fhall 
 come, to beftow on you the crown of un- 
 fading and eternal glory, of which his 
 gift of grace, beftowed on you in this 
 world, is the certain pledge. What ani- 
 mating hopes does this declaration of Je- 
 fus breathe! Think of the joy of the 
 weary traveller, w T hen he hath, at length 
 
 reached 
 
On Cbrtjiian Steadfajlnefs. 385 
 
 reached his beloved home. Think of the S ^ T M 
 delight of the fea-toffed mariner, when his 
 {hip is moored in the defired haven: and 
 then you can form, communicants, but a 
 faint idea of the happinefs which awaits 
 you, when your bodies are configned to 
 the duft, and your fpirits afcend to the 
 God who gave them. 
 
 Who can tell the happinefs of thofe, 
 whofe hopes are founded on the promifes 
 of Jefus. The thought of this felicity 
 muft fwell the hearts of the faithful, and 
 they muft confefs, that a higher language 
 than that of man is alone capable of ex- 
 prefTing it. Hope in the world of blifs, to 
 which the Captain of falvation ill all infalli- 
 bly conduct the armies of the faints, hope 
 fhall be converted into full enjoyment, and 
 faith into perfect vifion. 
 
 Communicants, think on thefe things. 
 They who in a humble and faithful con- 
 fidence in the flrength of the Lord Al- 
 mighty's aid, continue faithful to the end, 
 ihall receive the crown of life, a crown in- 
 conceivably morepreciousthan the richeft dia- 
 dem; a crown which will not, in the wear- 
 ing, occafion perplexing cares; a crown, of 
 B b which 
 
386 On Chrijlian Steadfqflnefs. 
 
 ERM. w hich death cannot bereave them ; a crown, 
 
 -X. v. 
 
 v-^w^ the fplendor of which, the hofts of dark- 
 nefs cannot diminifh. For they fhall leave 
 all their cares on this fide of eternity. 
 They fhaltremam in perpetual repofe, un- 
 difturbed by the temptations of unbelieving 
 men, unexpofed to the attacks of the fierce, 
 and malicious fiends of hell. Into the city 
 of their God, the new Jerufalem, nothing 
 impure or dangerous fhall enter. In the 
 prefence of Jefus their divine Saviour, and 
 of God the parent of all, in the fociety of 
 angels, in the company of fpirits, pure as 
 divine purity can make them, aflbciated 
 with all that is grand and venerable, amia- 
 ble and lovely, in the univerfe, their hap- 
 pinefs muft be complete and unbounded in 
 extent, and eternal in duration. 
 
 In the contemplation of thefe tranfport- 
 ing views which the Gofpel affords, in the 
 ftrength of your bleffed Redeemer, who fhall 
 fpeedily realize more than your hopes can 
 conceive, depart from the fan&uary this 
 evening, bow the knee in the retirements 
 of the family and the clofet, in adoring 
 gratitude to Him, who fticketh clofer than 
 a brother. Now to him who is able to 
 
 keep 
 
On Chrijlian Steadfajlnefs. 3 8 7 
 
 keep you from falling, and to prefent you S ^ M * 
 faultlefs before the prefence of his glory, v^y^r 
 with exceeding joy, the only wife God, 
 our Saviour, be glory and majefty, do- 
 minion and power, both now, and for ever. 
 Amen. 
 
 Bb 2 
 
[ 38S ] 
 
 SERMON XVI. 
 
 The Insufficiency of a mere 
 Profession. 
 
 Preached on the Sabbath after the celebration 
 of the Sacrament of the Lord's supper. 
 
 Matthew vii. 21 
 
 Not every one that faith unto me, Lord, Lord, 
 foall enter into the kingdom of heaven, 
 but he that doth the will of my Father^ 
 'who is in heaven." 
 
 XVI was one °^ tne S reat an ^ important 
 
 ^•vv purpofes of the Saviour's miffion, to make 
 an end of fin, and to bring in everlafting 
 righteoufhefs. This purpofe exactly cor- 
 refponded with the nature of Him who is 
 the pure and the holy, and who, of confe- 
 quence, can regard thofe alone with plea- 
 
 fure 
 
The Infufficlency of, Isfe. 389 
 
 lure and approbation, who ftudy to attain SERM. 
 a refemblance to his purity and holinefs. y^-v^j 
 To accomplifh this exalted purpofe, the 
 Saviour appeared in the character of a le- 
 giflator, and laid down precife and pofitive 
 rules for the regulation of the afFe&ions, 
 and the government of the conduct: And 
 while he enjoined thefe rules, he at the 
 fame time exprefsly declared, that an obe- 
 dience to them was the only decifive evi- 
 dence which men could poffibly exhibit of 
 the ftrength and fincerity of their attach- 
 ment to him, who had, in fo aftonifhing 
 a manner, proved himfelf their Benefactor 
 and Friend; who, to redeem them from 
 the fearful penalties of that law which they 
 had tranfgrefled, had even chearfully fub- 
 mitted to acl: in the capacity of their iub- 
 ftitute, and as fuch, to endure thofe fuffer- 
 ings which they had merited; and which, 
 without his gracious interpofition, would 
 have overwhelmed them in irrecoverable 
 mifery. Chriftians, you have lately had 
 an opportunity of appearing as the friends 
 of Jefus: You have feated yourfelves at 
 that holy table, to which none but his 
 friends were ever welcomed. It is to be 
 B b 3. prefumed, 
 
39° The Infujficieney of a 
 
 S yvi^ prefumed, that you engaged not in the 
 v^vv folemnity of a communion Sabbath, with- 
 out a ftricT: and impartial furvey of your 
 difpofitions and feelings. It is to be pre- 
 fumed, that you regarded not the intereft- 
 ing fervice in which you were then en- 
 gaged, as a mere matter of form, but ra- 
 ther as a fubftantial dedication of your 
 lives to God: That over the confecrated 
 emblems of the crucifixion, you made a 
 folemn vow to renounce all connection 
 with the unfruitful works of darknefs, and 
 for the remainder of your continuance on 
 earth, to approve yourfelves as the fteady 
 and faithful fervants of the Lord; " to 
 i6 make your light fo to fhine before men, 
 " that they, feeing your good works, 
 " might glorify your heavenly Father." 
 
 The folemn vow hath paffed from your 
 lips: The appeal to the God of truth can- 
 not be recalled: The recording angel hath 
 already written it in the book of everlaft- 
 ing remembrance, and at the day of retri- 
 bution, it fhall be produced to the view of 
 an aflembled world, by the impartial Judge 
 of all. Thefe are folemn, thefe are certain 
 
 truths, 
 
mere Profejfion, 391 
 
 truths. God grant that they may fuitably S £y?f' 
 imprefs the mind of every Chriftian. ^^r>u 
 
 It becomes now an interefting fubjeQ: of 
 attention, to confider the conduct required 
 of us all, Chriftians, by our heavenly Maf- 
 ter ; it is now a matter of indifpenfible|necefli- 
 ty, that we entertain juft and proper views of 
 the nature of his holy religion. Let us 
 therefore ferioufly reflect on the import of 
 that paffage from Scripture, which hath 
 been chofen as the ground-work of our 
 prefent meditations. " Not every one 
 " that faith unto me, Lord, Lord, fhall 
 " enter into the kingdom of heaven, 
 " but he that doth the will of my Father, 
 " who is in heaven." And in difcourfing 
 from thefe words, it is propofed. 
 
 In the firft place, to point out the rea- 
 fonablenefs and neceffity of an outward 
 profeffion of Chriftianity. 
 
 In the fecond place, to mew the ineffi- 
 cacy of an outward profeflion, when it is 
 not accompanied with adtual obedience to 
 the will of God. And then conclude with 
 a fhort improvement of the fubje£t. 
 
 Our Saviour in uttering thefe words, 
 B b 4 " not 
 
3 9 2 The hfufficicncy of a 
 
 S yv^" " not ever y one tnat f a * tn unt0 mc 5 Lord, 
 ^^^v-^ " Lord," did not, by any means, intend 
 to depreciate the importance of external 
 profeffion, fo far as to fet afide the obliga- 
 tion by which all Chriftians are indifpen- 
 fibly bound to exhibit it: He only meant 
 to inculcate this truth, that external profef- 
 fion of itfelf, was totally ineffectual. 
 
 There is a numerous clafs of men in 
 the world, who would confider it as the 
 higheft infult which could be offered them, 
 for any one to call in queftion their right to 
 the name of Chriftian, who confider an 
 outward profeffion of the Gofpel as totally 
 unneceffary. They imagine, that if they 
 do juftly, and fhew mercy, in fo far as re- 
 fpects their intercourfe with men, they act 
 up to the Chriftian character, and they con- 
 fider the public and private ordinances of 
 religion, as matters which may either be 
 obferved or neglected, as matters, in fhort, 
 of indifference. But thefe men, my 
 friends, are grofsly miftaken. Even though 
 they difcharge their duty to men, with the 
 utmofl faithful nefs and integrity, even 
 though they fometimes reflect with grati- 
 tude on the bounty of Heaven, yet they 
 
 cannot 
 
XVI. 
 
 mere Profejjion. 393 
 
 cannot be confidered as doing the s |^ r 
 will of God, when they habitually neglect 
 the obfervance of an effential branch of it: 
 And that is, an uniform and habitual atten- 
 tion to the inftitutions of the Gofpel. 
 
 That God requires an attention to thefe, 
 may be eafily demonftrated. Our Saviour, 
 while he tabernacled on earth, ereded a vi- 
 fible fociety, into which all who call them- 
 felves his Difciples, are to be embodied; and 
 he gave to this fociety, paftors and teachers, 
 for the perfecting of the faints, for the 
 work of the miniftry, for the edifying the 
 body of Chrift, that we may grow up unto 
 Him, in all things, who is the head, even 
 Chrift, from whom the whole body fitly 
 joined together, and compacted by that 
 which every joint fupplieth, according to 
 the effectual working in the meafure 
 of every part, maketh increafe of the bo- 
 dy, unto the edifying of itfelf in love. 
 From which words of the Apoftle Paul, 
 we may fairly infer, that, by deferting the 
 church, which is here ftyled the body of 
 Chrift, we cut ourfelves off from all union 
 with Him, who is the head of it, and con- 
 fequently, whatever pretenfions to morality 
 
 we 
 
v-^v^ 
 
 394 The Infujjiciency of a 
 
 SERM. we may make, from all thofe graces and 
 benefits here and hereafter, which are to be 
 had by virtue of that union. For as the 
 branch cannot bear fruit of itfelf, except it 
 abide in the vine, no more can we, except 
 we abide in Chrift. , By refufing to aflb- 
 ciate, therefore, with the body of Chriftians, 
 and to partake of thofe ordinances, by 
 which we have a fellowfhip with Chrift, 
 men relapfe into a ftate of nature, and have 
 no covenanted title to that falvation, which 
 is the gift of God, through the merits of 
 Jefus Chrift. That the primitive Chrift- 
 ians w r ere grounded in this opinion, evi- 
 dently appears from the following paflage, 
 extracted from a writer who records their 
 manners: Not one example, faith this 
 writer, of any Chriftian church can be pro- 
 duced through the whole world, where 
 the facraments were not adminiftered, the 
 Gofpel preached, and the worfhip of God 
 celebrated in an open and public manner. 
 Even in the iharpeft perfecutions, the Chrift- 
 ian aflemblies, though it might not be fo 
 openly as in times of peace, were conftantly 
 held and frequented: And whoever did 
 not choofe to endure the mod cruel death 
 
 rather 
 
mere Profejfion. 395 
 
 rather than preferve his life by abfenting SERM. 
 himfelf, was thought unworthy to be called v^v^ 
 a Chriftian. Thefe words of an authentic 
 hiftorian fully prove, that the firft Chrift- 
 ians confidered an outward profeffion of 
 their faith as indifpenfible. And to cor- 
 roborate the afTertions of this writer, we 
 have only to remark, that after the Sa- 
 viour's afcenfion, according to the tefti- 
 mony of St. Luke, his followers continu- 
 ed fteadfaftly in the Apoftles fellowfhip, 
 and in breaking of bread and in prayers: 
 And the Apoftle Paul ftri&ly charges 
 his Hebrew converts not to forfake the af- 
 fembling of themfelves together. If, then, 
 the Saviour inftituted a vifible focie- 
 ty, if his Apoftles, both by their exhorta- 
 tions and practice, recommended the in- 
 ftitutions of this fociety to the obfervance 
 of all who adopted the name of Chrift, who 
 can, without incurring the difpleafure of 
 his Matter, regard them with indifference 
 and give them merely a partial attendance ? 
 The reafonablenefs of an external profef- 
 fion may eafily be fhewn. Every creature 
 ought certainly to do homage to his Crea- 
 tor; He ought to pay the tribute of hon- 
 our 
 
^o6 The Infujpciericy of a 
 
 SFRM. our where honour is due. Now the hon- 
 xv r 
 yJ^Y^j our of God is more promoted by his be- 
 ing worfhipped publicly than privately: 
 Becaufe private prayer is piety confined 
 within a man's own breaft; whereas, pub- 
 lic prayer is piety exemplified and difplay- 
 ed in our outward actions: It is the beau- 
 ty of holinefs made vifible: Our light 
 fhines out before men, and in the eye of 
 the world : It enlarges the interefts of god- 
 linefs, and keeps up a fenfe of religion a- 
 mongft mankind. 
 
 Private prayer is indeed an eflential du- 
 ty, and is to be confidered as the founda- 
 tion of all true piety ; but if religion were 
 limited to the fervice of the clofet, it would 
 foon decay for want of that countenance 
 and encouragement, which are derived 
 from the aflbciation of Chriftians, aflem- 
 bled together for religious worfhip. For 
 what w r ould be the confequence, if reli- 
 gion merely fought the fhades of retire- 
 ment, while irreligion daringly appears a- 
 broad, like the peftilence which deftroyeth 
 at noon-day. 
 
 It requires no great depth of penetration 
 to perceive, that the want of a public na- 
 tional 
 
mere Profejfion. 397 
 
 tional religion, or a general abfenting from SERM. 
 that national religion, muft end in a gene- v^v%L/ 
 tal irreverence to God, and that an irre- 
 verence to God muft terminate in an uni- 
 verfal diflblution of morals, and all the o- 
 verflowings of ungodlinefs. 
 
 The fervice of the fan&uary, and the 
 word of God there read and expounded, 
 muft awaken thofe reflections, which it is 
 the bufmefs of the wicked to lay faft afleep, 
 and illuminate the foul with fome unwel- 
 come beams of light : But when thefe con- 
 ftant calls to godlinefs are neglected, men 
 will become gradually eftranged from all 
 ferioufnefs and goodnefs, till at laft they 
 end in a profefled difregard to all fixed 
 principles. No man, therefore, can with 
 any degree of juftice affirm, that the pub- 
 lic ordinances of Chriftianity are unrea- 
 fonable or unprofitable. Their reafona- 
 blenefs and profit are fully evidenced, by 
 aroufing the fouls of men to a fenfe and 
 recollection of the world which is to come; 
 by influencing them to lead the life of 
 piety and holinefs, thus advancing the 
 deareft and mod invaluable interefts of ci- 
 vil fociety. But the outward profeffion of 
 
 religion 
 
39 & The Infufficiency of a 
 
 S XVI M# re '^ on Is not confined, my Chriftian 
 k^st^j friends, to a regular attendance on all the 
 fervices of the fan&uary: It alfo includes 
 under it, a ftricl: and uniform attention to 
 thofe religious duties, which the Almighty, 
 the Eftahlifher of houfholds, requires of all 
 men, in confideration of that unremitting 
 care with which he fuperintends their re- 
 fpe&ive interefts. 
 
 Indeed the fervice of the family is a 
 great and neceflary aid to the devotion of 
 the temple. When a devout father careful- 
 ly remembers every day, to aflemble around 
 him the members of his houfhold, when 
 he leads the fong of thankfgiving to the 
 Creator, and, as their reprefentative prefers 
 their united petitions to the Preferver and 
 Redeemer of men, the children and de- 
 pendents of fuch a family, muft feel more 
 impreiTed with a fenfe of the reality of 
 religion, than if they did not engage in the 
 fervice, but confined their devotion to the 
 firft day of the week, and perhaps, even 
 then exhibited it only in public. Chriftians, 
 again let me addrefs you, and in the moft 
 earneft manner, befeech you, to remember 
 your late vows unto the Lord. You pro- 
 
 mifed 
 
mere Profeffion. 39$ 
 
 mifed to. abandon the paths of fin, and S ^vl* 
 fteadily to cleave to the performance of ^^^y^ 
 your duty. But did you not alfo prornife, 
 that in order to acl: that part which is con- 
 fident with the Chriftian character, you 
 would carefully avail yourfelves of all 
 thofe means of grace, which your God 
 hath communicated. You furely did. fi- 
 ver then be it your character, that you de- 
 light in the worfhip of the Lord: Ever 
 be it your joy to repair to the courts of 
 the fan&uary, that you may bear public 
 teftimony of the great things which the 
 Lord hath done for your fouls: That in 
 the face of the world you may acknow- 
 ledge Jefus as the Lord your God, that 
 you may adore and worfhip him as fuch, 
 and entreat that the gracious purpofes of 
 his miffion, may all be accomplished with 
 refpedt to you, that he may indeed be 
 made unto you wifdom, and righteoufnefs, 
 and fanctification, and complete redemp- 
 tion. Let not the men of the world, by 
 their ridicule of your outward profeffion, 
 deter you from complying with the reveal- 
 ed will of God. 
 
 If you be Chriftians, indeed, as you lately 
 
 declared 
 
4-0° The Infujjiciency of a 
 
 ^XvT' ^ ec ' are( ^ yourfelves to be, ye are not of the 
 ^^y^^ world, ye are above the world; ye have 
 folemnly declaimed all conformity to the 
 evil maxims and practices of the world. 
 Think ferioufly of thefe truths, Chriftians, 
 and let the confideration of them induce 
 you boldly, fo often as Providence grants 
 you opportunity, to avow Jefus to be your 
 Lord and Mafter, by a fubmiflive compli- 
 ance with all his Divine appointments. 
 
 Yet while you zealoufly difcharge this 
 part of your Matter's will, beware of imag- 
 ining that the obfervance of pofitive infti- 
 tutions can ever fuperfede or fupply the 
 performance of moral duties. For thus 
 faith the Saviour, " Not every one that 
 <4 faith unto me, Lord, Lord, ihall enter 
 " into the kingdom of heaven, but he who 
 tC cloth the will of my Father, who is in 
 " heaven. " That is, it will not be fufficient 
 that my difciples exhibit an outward pro- 
 feffion of religion ; it is abfolutely required, 
 that religion ihould alfo rectify their 
 hearts, and regulate their whole conduct. 
 
 Here fecondly, we are naturally led to 
 confider the. will of God, as referring to an 
 obedience to the moral precepts of the Gof- 
 
 pel 
 
mere Profejfion. 401 
 
 pel, without which, the raoft fplendid out- s ^5j M * 
 ward profeflions of faith, will be totally un- \^f**J 
 availing. The ftrength and fincerity of 
 attachment in every cafe, is proved more 
 efFe&ually by deeds than words. Ex- 
 preffions of efteem are cheap, Chriflians, 
 and are thefe all that you look for from 
 your friends? If you preceive in them a 
 continual neglect of your wifhes, and an 
 oppofition to your known intereft, you 
 will not credit their words. Nay, you 
 will account them your enemies, who, 
 with their mouths, profefs a cordial attach- 
 ment, the better to carry on fome hoftile 
 defigns againft you. Accordingly, Jefus 
 aflures us, that all thofe who fhall be found 
 the workers of iniquity, fhall be difowned 
 by him in the great day, fentenced to an 
 everlafting feparation from him, however 
 they may be able to plead, that their pro- 
 feflions of regard were conftant and* uni- 
 form. 
 
 How folemn is this declaration of the 
 Saviour. Can any argument more forcible 
 be fuggefted, which may induce us to 
 examine, with true ferioufnefs of mind, 
 what are we? Does our conduct, as well 
 
 C c as 
 
Api The Infufficiency of a 
 
 S ^J^ as our language, evince an unfeigned love 
 ksv*j to the Saviour? Or what reception may 
 we expect from him, when he will come to 
 exhibit every character in its true light, 
 and execute an impartial judgment upon 
 all. 
 
 Indeed, my friends, be allured that true 
 faith in the Lord Jefus Chrift, has a pre- 
 vailing influence upon the hearts and lives 
 of all who poflfefs it; and that they are felf- 
 deceivers who pretend to faith in him, 
 while their converfation (hews them to be 
 enflaved to the love of the world, and the 
 dominion of fin. For there is an inti- 
 mate, and indeed, infeparable connection 
 between a true belief of the doctrines, and a 
 fteady adherence to the laws of Chriftian- 
 ity. The laft follows as a natural confe- 
 quence from the firft. 
 
 He who firmly believes in the Saviour 
 will love him : It is impoffible to love and 
 admire any character without being at 
 the fame time actuated by a ftrong defire, 
 to attain thofe excellencies, by which this 
 character is diftinguiflied : The true Chrift- 
 ian will therefore make the example of his 
 Mafter, the conftant object of his imitation, 
 and the Divine law the fole guide of his 
 
 conduct 
 
mere Profejfion. 403 
 
 Conduct* For the Chriftian's faith is not SERM. 
 a mere matter of fpeculation: No; it is y^^j 
 an active principle; it takes poffeflion of 
 the whole man; and its influence may be 
 traced in almoft every action of his life. 
 The believer knows it to be incumbent on 
 him to receive the Saviour in all the offices 
 for which he was anointed, and there- 
 fore, that it is no lefs neceflary to regard 
 him in the character of a prophet, to whofe 
 inftructions he muft lifteti with the higheft 
 refpect, and in the character of a i overeign * 
 to whom, by his oaths of allegiance, he owes 
 a conftant and complete fubmiffion ; than 
 la the character of a prieft, who, by the 
 one offering up of himfelf, hath perfec- 
 ted for ever, them who are fanctified, and 
 oil whofe meritorious death he depends 
 for the remiflion of fins, and an admif- 
 fion into the manfions of eternal blefled- 
 nefs. 
 
 Every part of the Chfiftian fyftem is 
 confiftent with the reft, and fadly miftak- 
 en will that man find himfelf, who, by 
 having his thoughts entirely engroffed 
 w r ith any one part of that fyftem, neglects 
 another of equal importance. For though 
 C c 2 Chrift 
 
404 ^ je Infiifflciency of a 
 
 S xvf' thrift ^ e revea ' e d in the Gofpel as the Au~ 
 v^v-v; thor of falvation, he is not to be confidered as 
 having affumed this chara&er for all men 
 indifcriminately: It is only to thofe who o- 
 bey him, that his death and interceffion 
 can be of any avail. Having therefore 
 laid it down as a fixed principle, that faith, 
 if it be genuine, will be productive of holi- 
 nefs, let us now, in fome examples, mark 
 the operation of faith in the life of the be- 
 liever. 
 
 And the firft that I mail mention, is re- 
 signation to the will of God, and an hum- 
 ble acquiefcence in all the difpenfations of 
 his providence.^ The prefent period of our 
 being is indeed full of vexation and forrow, 
 and there is not a man, who fhall not, more 
 or lefs, tafte of thofe bitter ingredients, 
 which the fall of our race from innocence 
 hath infufed into the cup of life. For e- 
 ven the moft fortunate, who have been 
 trained up- from their earlieft years in the 
 lap of profpefity, fhall, before the clofe of 
 life, undoubtedly experience the viciffitude 
 of human affairs, and in fome degree or 
 other, feel the juftice of this obfervation : 
 That man is born to trouble as the fparks 
 
 fly 
 
mere ProfeJJlon. 4°5 
 
 fly upward. But when adverfity lays her ^^V 
 heavy hand upon the real difciple of Jefus vj^^o 
 when he is vifited by the diftrefles infepa- 
 rable from the frail and dependent ftate 
 of mortals, the religious principle within, 
 bears him up under the preffure of cala- 
 mity, and whifpers peace and confolation 
 to his foul. In thofe gloomy moments, 
 when every earthly flay feems to fall from 
 under him, he recolle&s, that all the e- 
 vents which can befal him, are ordained 
 by Him, who, though he be God over 
 all, and blefled for ever, is at the fame time 
 his Saviour and his Friend; that compaf- 
 fionate Saviour, who was in all points 
 tempted and tried, as he is, who has a fel- 
 low-feeling with him in his infirmities, 
 who fendeth affliction to try the fincerity 
 of his faith, to fhew him his abfolute de- 
 pendence upon him, to convince him of 
 the tranfient and unfatisfadtory nature of 
 earthly blifs, and to wean him from his 
 attachment to the world. Influenced by 
 thefe confiderations, he fubmits to the ills 
 of life with fortitude, he patiently en- 
 dures the chaftening hand of his heavenly 
 Father, he kifles the rod, and looks up 
 C c 3 with 
 
406 The Infufficiency of a 
 
 S xvi*' Wlt ^ ^* a * ^miffion to Him who holds it. 
 k^y-^j Thus doth the Chriftian evidence the 
 fincerity of his faith in God, as the Su- 
 preme Difpofer of events, by humbly ao 
 quiefcing in his divine will. 
 
 But the man who is a mere pretender to 
 the power of godlinefs, though fcrupulous 
 of obferving its forms, a£ts a very different 
 part. 
 
 He is peevifh and difcontented, he frets 
 and murmurs at the ills of life, he fpurns 
 at the affli&ions which the Almighty is 
 pleafed to fend, and even fometimes, with 
 daring boldnefs, prefumes to arraign the 
 difpenfations pf his prpvidence as unjuft. 
 What then can his profeffions of religion 
 avail, when he cherifhes fuch a temper as 
 this? What will it fignify, though in pub- 
 lic and private he acknowledges the Lord 
 as the Difpenfer of prpfperity or adverfity, 
 when he thus repines at the execution of 
 his will? They can avail nothing, nay, 
 they will even be regarded as a folemn 
 mockery by God. 
 
 If then, Chriftians, we would obferve 
 the will of our heavenly Father, we muft 
 cultivate the neceflary graces of patience 
 
 and 
 
mere Profejfion. 407 
 
 and resignation, we muft feel ourfelves dif- s ^^* 
 pofed to fay, *' It is the Lord, let him do v^^vO 
 u what feemeth him good: It is good for 
 " us that we have been affii&ed, for before 
 " we were affli&ed, we went affray." 
 
 Another example of the effe&s produc- 
 ed by a genuine faith, may be adduced 
 from the conduct of a believer towards his 
 fellow-men. 
 
 The Author and Finifher of our faith, 
 hath left us this fhort, plain, but highly 
 expreffive command, to " do unto others, 
 " as we wifh they mould do unto us." 
 A command eafily underftood by all, but, 
 alas ! how feldom pra£tifed by many who 
 bear the Chriftian name. This command, 
 however, will be carefully obeyed by every 
 man whofe faith in Jefus is of the right 
 kind, whofe profeffions of regard to him 
 are fincere. The facred laws of juftice, 
 that principle which is the great pillar that 
 fupports the fabric of human fociety, will 
 conftantly be adhered to by the man who 
 is truly religious. In all thofe tranfadtions 
 which refpe£t the property of others, he 
 will confeientioufly aft the fair and upright 
 part. Even upon thefe occafions, when he 
 C c 4 might, 
 
4c8 The Inftiffic'icney of a 
 
 S ^Y' might, without detection, over-reach and 
 v^y-nL defraud his brother, he will difmifs the 
 temptation with which opportunity prefents 
 him, recollecting that the eye of omnifci- 
 ence is continually fixed upon him, and 
 that, however eafily he might deceive and im- 
 pofe upon men, he cannot efcape theobferva- 
 tion of his Father in heaven ; who requireth 
 him to obey the laws of righteoufnefs, and 
 to fupprefs and vanquifti every propenfi- 
 ty, that is inconfiftent with thefe laws. But 
 he will not reft fatisfied with difcharging 
 the duties which juftice requires, when the 
 rights of property are concerned. The re- 
 putation of his neighbour, he will con- 
 fider in the fame light, as he doth his 
 own: As an invaluable treafure, as a treas- 
 ure, the lofs of which, muft be attended 
 with irreparable injury; without which, 
 life has no charms, but is indeed an hea- 
 vy load. 
 
 Shall the real follower of Jefus, then, 
 ever ftudy to deprive another of this ines- 
 timable jewel: Shall h e frame the tale of 
 calumny? Shall he cowardly and in fecret 
 level the fhafr of defamation? No: The 
 religious principle guards him effectually 
 
 againft 
 
mere Profejjion. 409 
 
 againft fuch bafe and inhuman practices : s ^^' 
 His ear is averted from liftening to the v^yO 
 voiee of flander: He knows what his own 
 feelings would be, if he were the object of 
 this flander; and with the utmoft of his pow- 
 er he labours to defend the injured from the 
 affaults of the envious traducer. 
 
 But, there is one illuftrious feature of his 
 character ftill to be reviewed, and that is, 
 the forgivenefs of his enemies. 
 
 The principle of revenge cannot lodge 
 in that heart, which is warmed with un- 
 affected love to Chrift. He may indeed, 
 and muft feel fome degree of refentment, 
 when he is injured; for refentment is 
 an original part of our conftitution; but 
 his refentment will not exceed the bounds 
 which religion prefcribes, for this feeling 
 was given man, to put him upon his guard 
 againft injuries, and thus, if poffible, pre- 
 vent the repetition of them, not to induce 
 him to feek retaliation. He is difpofed to 
 wifli well to thofe who hate him, to pray 
 for thofe who defpitefully use, and perfecute 
 him. In fhort, not to give any more il- 
 luflrations of his conduct, he treats his 
 brethren in the fame manner, as he would 
 
 defire 
 
4 1 o The Infufflciency of a 
 
 SERM. defire to be treated if he were placed in 
 y^rv^j ^eir fixation. He is juft and humane, 
 and merciful, and forgiving to all. This is 
 indeed the character which every Chrift- 
 ian mould maintain; And the mainten- 
 ance of this character can alone fupport 
 his religious profeffion. But how, my 
 friends, can that man reconcile his con- 
 duct with his profeffed regard to Jefus, 
 with his acknowledgement of him, as his 
 Divine Mailer, who fcruples not, when 
 occafion offers, to defraud his neighbour, 
 that he may enrich himfelf, who wanton- 
 ly ftabs the reputation of his neighbour, 
 that his own virtues may appear more 
 bright, from a comparifon wijth the other's 
 frailties. 
 
 How can the man with propriety adore 
 the Lord for his mercy, who is confcious 
 that the principles of humanity and mer- 
 cy, are not the inhabitants of his heart, 
 are not the ornaments of his conduct. 
 How can he approach the Almighty, pray 
 to him for his forgivenefs, and adore him 
 for his forbearance, whofe breaft boils with 
 the defire of vengeance upon his enemy! 
 Surely thefe principles and practices are 
 
 in 
 
mere ProfeJJlo?i. 411 
 
 in oppofition to his profeffion, furely he SERM. 
 cannot be confidered as one who doth the v*^v%^ 
 will of his Heavenly Father, furely he 
 cannot have any well-grounded hope of 
 favour and acceptance with God, when 
 lie cherifhes not the principles, which, 
 through Divine grace, only can enable 
 men to enjoy the happinefs of the blef- 
 fed f 
 
 Many other effe&s might here be men- 
 tioned, illuftrative of the power of genuine 
 faith: But in general, let it be remarked, 
 that no man is confidered by Jefus, as his 
 friend and difciple, who endeavours not, 
 in an humble dependence on fovereign 
 grace, to difcharge every part of his duty, 
 whether it regards his God, his neighbour, 
 or himfelf. To conclude thefe reflections, 
 let us Chriftians, carefully join to our ftricl: 
 obfervance of pofitive inftitutions, the faith- 
 ful difcharge of moral precepts: For thefe 
 two muft be united, to complete the char- 
 acter of him, who doth the will of God, 
 his Heavenly Father. Let us ever remem- 
 ber, that true religion will always maintain 
 its influence over the heart, regulating the 
 affedtions, fubduing every evil propenfity, 
 
 flimulating 
 
4 1 a. %*be Infujjiciency of, &c. 
 
 SERM. ftimulating to the practice of every virtue, 
 
 x^y^Lj an( ^ ^° an " imat ' m g tne Chriftian in his 
 courfe, as to lead him on towards perfec- 
 tion; fo that forgetting the things which are 
 behind, and reaching forth unto thefe that 
 are before, he may prefs toward the mark 
 for the prize of the high calling of God, 
 through Jefus Chrifi As therefore we 
 have received Chrift Jefus the Lord, fo 
 let us walk in him: Being fteadfaft and 
 unmoveable, always abounding in the 
 o-ood w r ork of the Lord, knowing that 
 our labour in the Lord, fhall not be in 
 vain. 
 
 f I N I S. 
 
 Printed by R. Chapman, Glafgowi 
 
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