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The Rev, Thomas Jones AM
Tenkind
is pinia:
Aveline seulpo.
Printed
por Dilly relay
Į
THE
WORKS
OF THE
Rev. THOMAS JONES, M.A.
Late Chaplain of St. Saviour, Southwark.
To which is prefixed,
A Short ACCOUNT of his LIFE,
IN A
RECOMMENDATORY PREFACE,
KIN
By the Rev. WILLIAM ROMAINE, M. A.
Lecturer of St. Dunſtan's in the Weſt.
i Cor. i. 18. The preaching of the Croſs is
to them that perith fooliſhnels, vuit unto us
which are ſaved it is the power of God.
L O N D ON:
Printed for EDWARD DILLY, at the Rofe and Crown
in the Poultry, near the Manſion-Houſe.
M.DCC.LXIII.
.
V
i3-396289
1
PRE FACE.
****ANY of Mr. Jones's friends deſired
M to ſee his ſingle ſermons collected;
and publiſhed in' a volume. And
upon being applied to for that pur
poſe, I was very ready to oblige them ;, be
cauſe I ſhould hereby have an opportunity of
Thewing my gratitude to the memory of my
dear brother, and alſo of doing ſome good to
precious ſouls, and to the intereſt of out
Lord's kingdom, which was his end and aim
in preaching and printing theſe fermons, and
with the ſame view, I truſt, they are now
re-publiſhed.
The ſubjects treated of in them are of the
greateſt importance. Some of the leading
points are theſe the univerſal corruption of
mankind by the fall, their guilt, milery and
helpleſſneſs, for all have finned, and all are
by nature the children of wrath. Then fol-
zows the gracious method "contrived by the
_eternal Three of bringing many ſons unto
glory by Jeſus Chriſt. - This was revealed
A'2
ti";
upon
1
I
je
2
iy P R E FACE.
.
ز
upon the fall, deſcribed in plain words, and
repreſented in ſignificant types and figures,
until the fulneſs of time came, when God
fent forth his Son made of a woman and made
under the law to redeem them, that were
under the law: and he did redeem them by
doing the will of his Father" Lo, I come,
" ſays he, to do thy will o God,” which he
did by obeying the precepts of the law, and
by-ſuffering the penalties. of it,, even unto
death; and he was declared to be the Son of
God with power by his reſurrection from the
dead. Then it appeared to a demonſtration,
that by his life and death he had inade a full
perfect and fufficient atonement for ſin, and
had brought in everlaſting righteouſneſs, by
which he is now able to ſave to the uttermoſt
all that come unto God through him.
Mr. Jones has alſo in theſe ſermons treated
largely of the office of the Holy Spirit in the
covenant of grace. It is by his influence that
any finners are convinced of the fall, and of
their guilt, miſery, and helpleſſneſs. It is by
his inward teaching, that the word heard be-
comes effectual to convince them of the all-
ſufficiency of the remedy provided in Chriſt
Jeſus.' He takes of the things of Chriſt, and
explains them to the underſtanding, and en-
forces them upon the conſcience, whereby
the finner is made to fee, that if he was a
true believer, there is full and plepteous re-
demption for him. By the grace of the Holy
Spirit
-
P R E F A C E.
?
)
Spirit he is enabled to believe truly to the fay-
ing
of his ſoul; which faith operates in, his.
life and converſation, looking up to Jeſus for
ſtrength to ſubdue ſin, and ſatan, and the
world, and living upon Jeſus for daily victory
cover them. In ſhort, whatever is promiſed to
be done in the awakening finners, the quicken-
ing believers, uniting them to Jefus, and
keeping them united to him, enabling them
to walk after his example, and giving them
grace to hold out unto the end, all this is the
work of the Spirit Jehovah in the covenant of
grace.
As to the ſtyle of theſe diſcourſes, and the
manner of the compofition, it does not be-
come me to force my judgment upon the
public. Let them ſpeak for themſelves. Mr.
Jones was aware of their wanting many or-
naments, which falſe taſte admires, and has
accordingly made his apology in the preface
to the ſermons upon the catechiſm. He had
little time to ſtudy the fine turn'd period, or
the pointed ſentence, and he did not think
the goſpel ſtood in need of the arts of human
oratory to recommend it. He endeavoured
to profit, more than to pleaſe. And as his
labours were chiefly among his own pa-
riſhioners he believed the importance of goſ-
pel truths plainly delivered and enforced would
be more uſeful, than any enticing words of
man's wiſdom. Upon this plan he compoſed
the ſermons in this volume; and they were
A 3.
drawn
1
Vi PRE FACE.
drawn out into public view at the earneſt in-
treaty and ſollicitation of his hearers; to
whom he gave them up as they were preached.
He could not prevail with himſelf to refine
their manner, or to poliſh their ſtyle; and this
their preſent plainneſs is with me a great re-
commendation. The matter is of far more
conſequence, than the manner : for what is
the end of preaching, but to profit the hear-
ers? And they are not profited by the excel-
lency of ſpeech or of wiſdom, but by the
demonſtration of the ſpirit and of power ;
which did certainly accompany thoſe plain
diſcourſes, when delivered from the pulpit,
may the ſame accompany them from the
preſs!
With the author of theſe diſcourſes I had
a long and intimate acquaintance, having
known him about the time that he became
ſerious, and having lived in cloſe friendſhip
with him to the day of his death. Of what
related to God's gracious dealings with his
'foul I have given an account in his funeral
ſermon; and as to other particulars of his life
it is of no conſequence to lay them before the
public. However I ſhall repeat two or three
things, which tend to exalt the glory of God,
and to encourage ſinners to ſeek, and weak
believers to rely upon, that rich grace of Jeſus
Chriſt, which bringeth ſalvation, free, full,
perfect, eternal falvation, as our deceaſed bro-
thet has happily experienced. Before the
Lord
Ý Ř E F Ai C E.
vii
Lord was pleaſed to call him he was walking
in the error of his ways, like others, who
know troť God. Such is the condition of
mankind figce the fall, that there is none
righteous, no not one, there is none that un-
derſtandeth, there is none that ſeeketh after
God. They are all gone out of the way,
they are altogether become unprofitable; there
is none that doeth good, no not one; not bné.
of them can do any good, till grace comez.
and when it comes, it firſt diſcovers this their
guilty helpleſs ſtate, and convinces them of
it, in order that they may be willing to re-
ceive their deliverance freely from the mercy
of God, and to give him all the glory of it in.
time and in eternity. No wonder then that
the time was, when our brother walked, as
other men alſo walk, in the vanity of his
mind, having his underſtanding darkened,
and being alienated from the life of God
through the ignorance that was in him, beos
cauſe of the blindneſs of his heart. Of this
God made him deeply ſenſible; and he was
- never aſhamed to own it. His firſt awakening
was by the gradual working of the law upon
his conſcience. It was not by outward means,
ſuch as hearing the word preached; or by
fome afflicting providence, fickneſs, trouble,
or the like, but by the inward conviction of
fin, that the Spirit of God wrought upon his.
conſcience. He had his ſtrongeſt convictions,
iu thoſe places and times, where he had not
the
1
8
А 4
A G
viii P R E F A CE.
1
the benefit of any outward means.
The
views which he had hereby of his ſtate and
danger were very deep and very diſtreſſing.
While he was under this ſoul-concern my ac-
quaintance firſt began with bim. And ſince
that time, which is about eight years ago, oồr
great.intimacy and friendſhip has given me a
conſtant opportunity of being a witneſs of
God's gracious dealings with his ſoul. He
went mourning for a long time, bowed down
Münder the ſenſe of guilt and the power of un-
belief. In this ſchool of humiliation. he
learnt ſelf-knowledge. Here he was taught
the fad effect of a ruined ſpoiled nature, of a
foul depraved in all its faculties, and eſtranged
from the mind and will of God, and govern-
ed by its own corrupt and ſtubborn will, com-
manding the body to give up its members as
inſtruments of unrighteouſneſs unto fin. Here
he was taught what fin is, namely the tranſ-
greſſion of the law; which is exceeding fin-
ful, becauſe the law is holy, juſt and good,
a perfect copy of the divine perfections.
Here he was taught the damnable nature of
heart fin, which is the fountain, from which
·all ſin flows, and which in the heart of the
natural man is ever flowing over. He learnt
theſe leſſons with ſuch a deep experience, that
the impreſſion laſted all his days. For when God
ſhewed him great mercy, and he was enabled
to believe in the Lord Jeſus, yet ſtill he found
nothing of himſelf wherein to glory. Hum-
ble
P R E F A C E. ix
i
ble and low in his own eyes, he was ready.
to give the honour to whom alone honour was,
due. Yea, after he was greatly ſtrengthened
and eſtabliſhed, ſo as to live by faith on the.
Son of God, ſtill he knew that all was mercy.
Mercy, free mercy had from him all the
praiſe. And this was ſo much the frame and
abiding temper of his mind, that it appeared
on all occafions. His fpiritual friends and ac-
quaintance can bear me witneſs, that he was
cloathed with humility, and that he walked
humbly, with his God.
A demonſtration
this, that he had found mercy, becauſe he
had made it the end and aim of his life to
Thew forth the praiſes of that free mercy,
which he had ſo freely received ; and as he
lived, ſo he died, acknowledging himſelf an
object of mercy. One of his laſt ſayings
“ I am of the church of the firſt born,
who ſhall ſtand on mount Sion-One choſen
from among my brethren-A finner ſaved, a
finner ſaved.”
Reader, if thou knoweſt what ſin is, here
is encouragement for thee to rely upon the
mercy of God promiſed in Chriſt Jeſus.
Thou ſeeſt in our brother's cafe, how able,
how willing Jeſus is to ſave to the uttermoſt
all that come unto God through him. Come
then to the Lord Chriſt, juſt as thou art,
weary and heavy laden, and thou haſt his word
which cannot be broken, to aſſure thee, that
thou ſhalt find reſt unto thy ſoul. May he
enable
was
1
PRE FACE.
1
enable thee to truſt his word, that thou may
rfot be faithleſs, but believing.
Reader, if thou art a weak believer, hear
what the Lord did for the eſtabliſhment of
our brother's faith, and may thine grow while
thou art reading about his. By faith the
chriſtian is engrafted, as a branch, into the true
vine. And as the branch receives fap and
juices from the ſtock, into which it is en
grafted, to bring forth leaves, and fair blof-
ſoms and ripe fruit: ſo does the chriſtian re-
ceive from the Lord Chriſt by virtue of union
with him proper influence and nouriſhment
to bring forth the fruits of righteouſneſs. Our
brother was a fruitful branch. He did not
ſeek to bear fruit to make himſelf alive: the
fruit does not make the tree alive; but to teſ-
tify his love and gratitude, to do good to men,
and above all to fulfill what is written
“ Herein is my Father glorified, ſays Chriſt,
that
ye
bear much fruit." John xv.
John xv, 8. that
ye keep faith fo conſtantly in act and exerciſe
upon me, as to be always receiving out of my
for grace : for life and the acts
of life in every grace are in and from me,
and the more you live by faith upon me, the
more will my Father be glorified. This was
what Mr. Jones happily experienced in his
heart and in his life. Whoever believeth
aright with his heart will be kept in an hum-
ble dependance upon God, and in calling upon
him to fulfill the promiſes of grace and
ſtrength
fulneſs grace
P R E F A CE: xi
trength in every hour of need : So that the
promiſes, freely made in Chrift, may be freely
made good thro' Chriſt, While he is in this
right frame the ſoul lives out of itſelf, it ſees
nothing of its own to-truſt to or to reſt in, but
puts forth the empty hand to be conſtantly
filled out of Chriſt's fulneſs.
A perſon who
lives thus by faith will be humble in heart.
Every act of this faith declares his emptineſs
and want of all ſpiritual good, while it leads to
Chriſt for his promiſed ſupply. And this was
remarkably our brother's cafe? He was hum-
ble indeed. The witneſſes are as many as
knew him, and when there could be no view in
deceiving any body, when he was waiting for
his diſſolution, he demonſtrated how greatly the
Lord had humbled him. He told me in his laſt
ſickneſs, when I diſcourſed with him about the
ſtate of his ſoul, that as a dying man he had
nothing to truſt to but the righteouſneſs of. Je-
ſus Chriſt: and that his faith in it had been fo
ſtrengthened in his illneſs; that he had not.one
doubt or fear. But how much he was emptied
of ſelf, and enabled to live in an humble de
pendance upon the grace and ſtrength of Chriſt
will beſt appear from his life, in which thro?
faith many precious fruits were produced.
The principal work of a believer through-
out his chriſtian walk is the mortifying of the
old man of fin, and the quickening and
ſtrengthening of the new man. So long as
'we are in this mortal body, every day muft
this
2
1
tii P R E F A CÉ.
this work be repeated. The fileſh will be luſt?
ing againſt the ſpirits and the ſpirit againſt the
fleſh; and he that is fpiritual not only believes
in the merit of Chriſt's death to ſave him from
the guilt, but is alſo enabled to apply the
power and efficacy of his death to ſubdue and
crucify the dominion of thoſe luftings. Sub-
dued they muſt be. They muſt not reign.
The promiſe is, fin, inward as well as out-
ward," ſhall not have dominion over you. "The
believer relying upon this promiſe proclaims
war againſt all inward luſts and riſings of fin,
and ſets upon them in the power and ſtrength
of the Lord; and ſo long as he looks up to
Chriſt for freſh fuccours, he will be kept
ſafe. As the old man is thus fubdued, the
new man is enabled more powerfully to put
forth the proper acts of his ſpiritual life : for
the deadening of the one is the quickening
of the other. Of this ſpiritual conflict I have
often read, eſpecially in an excellent treatiſe of
Dr. Owen's upon indwelling fin; but I learnt
moſt of it by experience, by many fore and
daily conflicts in my own ſoul, and by frequent
converſation with our dear brother. He was
much exerciſed this way, and the Lord did
wonders for him in giving him grace to crucify
the old man of ſin. God's great love appeared
in his great chaſtenings: for whom he loveth
he chaſteneth. He refines all his people in
the furnace of afflictions. There our brother
had been refining for ſome years, and much
droſs
I
1
P: REF A CE.
xiii-
drofs had been done away. Becauſe he was
precious in the light of the Lord, he was.
tried, like gold, and purified ſeven times in
the fire. For ſome years paſt he was afflicted
with a diſorder which kept him low, and
often brought him to death's door. During:
theſe years his growth in grace was very evi-
dent to all his ſpiritual friends. We could fee
a manifeſt victory gained over the old man,
whoſe power was weakened in his : members:
which are upon the earth. He grew alſo dead
to the world, and experienced what the apoſtle,
means, 'when he ſays, The world is crucified to:
me, and I unto the world. Its pleaſures, its
riches, its honours were nothing to him. He,
did not deſpiſe them becauſe he could not get
them, but he parted with them freely, when
he had them in his own power. God had pro-
vided for him a comfortable maintenance, but
he laid up nothing, except for the poor, to
whom he gave liberally of what he had, and
with a willing mind. As to honour, he wanted
not that which was from men. He was led to
chooſe a better. He has it now. And this dead,
neſs to the world was of great uſe to him when
he came to die. Then he had the comfort of it,
as appeared from that ſweet expreſſion of his
on his death-bed, '“ It is not dying out of the
world, but dying in the world, and parting with
all its toys and trifles, and that not with fick,
neſs or pain.” And being thus by faith dead
to the world while in it, what fhould make
him
xiv
P. R E FACE.
him afraid to die out of it? He had been fo
long kept under the croſs, that it had been the
means of crucifying the world unto him, of
ſubduing his owń will and his own tempers, of
trying his faith, and of exerciſing his patience.
In this ſchool of affliction he was enabled to
profit greatly. Therein he learnt reſignation
to the will of God, which made him under
his long and great weakneſs of body kiſs the
rod and be thankful, and which delivered him
from impatience, fretfulneſs, murmuring, and
thoſe ſelfiſh tempers, that want to have our
will, and not God's to be done. There he
learnt to live by faith upon Chriſt in all his
offices, as a prophet to teach him wildąın to
lead him to God, as a prieſt to bring him near
to God.by his atoning blood and righteouſ-
neſs, and as a king to keep him pear to God,
tuling in him and over him. This faith was
tied, and it grew by trials. The more it waş
exerciſed the more did he find of the ſafety
and happineſs of living by faith upon the Son
of God. And hereby he learnt what the
patience of the ſaints is. Patience is an act
of faith under outward afflictions, looking
up to God for grace to hold out, as long as
the afflictions laſt. Thus did our brother's
patience. Under a long illạeſs he was never
heard to murmur; and upon his death-bed
he was afraid of nothing but impatience,
and God out of the tendereſt love kept him,
until patience had done its perfect work.
And
As
P R E F A C E.
XY
-
3
As the croſs was thus made profitable to
the mortification of the old man, ſo was it to
the quickening and ſtrengthening of the new
man. He had many precious graces, but
don't miſtake me. Whatever Mr. Jones had,
except fin, he had it from Chriſt; whoſe love
to him I would magnify from the greatneſs of
the bleſſings beſtowed. You could not con-
verſe with him without being put in mind of
the meekneſs and gentleneſs of Chriſt. In his
behaviour, in his converſation he ſhewed, that-
he had put on as one of the elect of God, holy
and beloved, bowels of mercies, kindneſs,
humbleneſs of mind, long-ſuffering'; ready to
bear with others, and ready to forgive, as
Chriſt had alſo freely forgiven him. Theſe
amiable graces of the new man appeared in
all his conduct; and particularly when he
ſtood
up
to miniſter in holy things, one' might
diſcover throughout great kindneſs and tender
love to precious Touls. His own flock, to
whom the Lord had made him an overſeer,
was much upon his heart. \"How earneſt have
I often heard him in prayer for them ? And
to the laſt he did not forget them. In his
ſickneſs he would be often crying out, “ Lord
“ feed thy ſheep, Lord feed thy ſheep." He
was always ſtudying and contriving fomething,
that might be uſeful to their beſt intereſt.
There is an alms houſe in the pariſh called
the college, and ſome ſmall ſtipend for doing
duty in it. Mr. Jones thought it was not
right
.
1
xvi-
PREF A C E..
right to take the money, unleſs he did the
duty. Accordingly he began to read prayers,
and to expound the ſcripture in the col-
lege chappel, and went on for ſome time.
The congregation uſed to be very large, and
the fucceſs, was very great. Many ſouls were
in this place firſt awakened, who are now
walking in the faith and fear of God, adorn-
ing the goſpel of our Saviour. But here he
was ſtopt and refuſed the uſe of the chappel.
After this he ſet up a weekly lecture in his
church, but he had not preached it long, be-
fore he was denied the uſe of the pulpit.
However he was not diſcouraged, he went
on giving away good books, ſome of which
he carried in perſon to every houſe in the pa-
riſh; catechiſing the children, who came
weekly to his houſe for that purpoſe ; and
påying religious viſits among his pariſhioners,
when they uſed to talk freely of the ſtate of
their ſouls. By theſe methods he tried to
win his people to Chriſt, beſide the ſtated
duties of his office ; in performing of which
he ſeemed to ſet God always before him, and
to be greatly drawn out in love to his hear-
ers, of whom a very great number I truſt
did frequent his miniſtry, not led thither by
the eaſe of his delivery, the ſweetneſs of his
voice, or the ſmoothneſs of his periods, but
becauſe they felt the weight and importance of
the doctrines preached. Several I am myſelf
acquainted with, who will I hope be his joy
and
espectie
P R E F A CE:
xvii
2
and crown of rejoicing in the day of the Lord
Jeſus, who hearing him preach upon the en-
tire ruin of man by the fall, were convinced
that they were in this ſtate, and upon the en-
tire recovery of man through Jeſus Chriſt
were enabled by his word and ſpirit to believe
in him for righteouſneſs, and to live upon him
for
grace to walk, as he alſo walked. I men-
tion not theſe things to ſet him above any of
the Lord's miniſters. He had no ſuch thoughts
when living. No one could think more mean-
ly of himſelf, than he did. And God forbid
that I ſhould intend to leſſen others by exalt-
ing him. No. Grace, free grace is all I want,
to exalt. As he was adorned with ſo many
graces in his private life, and with ſo many
public gifts, who ſhould have the praiſe, but
the giver of them all, even that good God
who Thewed him mercy, and in whoſe fight
he was ſo precious, as to have his marvellous
loving kindneſs continued. even unto death.
For how could God ſhew his love to him
upon his dying bed, more than he did ? Al-
though his fever was violent for ſeven days,
yet his ſoul was ſtill and calm. He was not
troubled with any fear of death ; that was
kindly taken away. He had no doubt con-
cerning his eternal ſtate. He was made patient
to God's will, bore pain without murmuring,
and waited the Lord's time for his releaſe.
Were not theſe undoubted proofs of God's
ſpecial love to him? He ſuffered his faith_to
be
9
a
XVIII
P R E F A C E.
be tried in the fire, that it might come out,
like gold, purer and brighter ; and it ſtood the
fire, rejoiced in it, and was refined by it.
In one of his weakeſt hours he ſaid « Bleſſed
be the Lord for that degree of faith, which
he hath giver me, tho' it has operated in ſo
weak a manner, yet I have many bleſſed and
comfortable marks in my own foul of his love
to me.' Here was faith, and much humi-
lity. He could find nothing in himſelf to put
the leaſt truſt in as to his acceptance with
God, and therefore his truſt was ſtronger in
Chriſt. This ſhewed itſelf in what he ſaid
on his death-bed, “What an unfelt, what an
unthought of corruption is here both in body
and ſoul,” he felt more of it, and in a greater
degree than he had ever thought of before,
and yet this deep ſenſe of his corruption did
not drive him from Chriſt, bat made his faith
cleave the cloſer to him ; My fleſh and my
heart faileth, faith he, but God is the ſtrength
of my heart, and my portion for ever. His
ground for this he declared was a covenant
of mercy, free grace' in the Lord Jeſus." In
which knowing that he had his ſhare, he
could ſay; “ Now let thy ſervant depart in
peace, for mine eyes have ſeen thy ſalvation
Now, Lord, I can lay me down in peace'
and ſafely. take my reſt.” And this hope
did not fail him. God was with him when
he died, ſo that he had no evil to fear, when
he went down into the valley and ſhadow of
death.
1
1
XIX
PRE FACÊ.
death. His body was left to reſt in peace, and
his ſoul is, as we have good grounds to believe,
with that innumerable company, who are
ſtanding round the throne, and praiſing God
and the lamb for ever and ever.
Reader, this is a little ſketch of Mr. Jones's
chriſtian life and death. And what thinkeſt
thou of him? Is thy life like his ? Art thou
living by faith upon the Son of God, as he
did ? If thou art, the Lord ſtrengthen thy
faith, and keep theě by his mighty power,
until thou receive eterrfal ſalvation?
But if this be not thy caſe, Where'art thou?
In the world, and amidſt all' its ſchemes and
purſuits ? What ! Art thou ſeeking happineſs
in thoſe things, which periſh in the uſing,
and neglecting the happineſs that cometh from
God? Aſk thyſelf, muſt I not die ? Perhaps
foon? And what will all the world profit me,
if I loſe mine own ſoul? Think a little about
this, and unleſs thou art reſolved to deſtroy
thyſelf, why wilt thou exchange eternity
for time, or the joys of heaven for all the
pleaſures of the world?
Perhaps thou ſayeſt, I deſire to live and die
with the righteous. If thy deſires be true and
from thy heart, thou haſt been convinced of
thine own unrighteouſneſs, and of the impof-
fibility of obtaining happineſs in any other
way, than by believing in the Lord Jeſus
Chriſt. If ſo, then thou haſt been enabled
to ſay, “ I do believe,” yet art continually
forced
XX
P R E F A CE:
1
forced to pray, “ Lord help my unbelief."
And has not the reading Mr. Jones's experi-
ence ſuited thy caſe, and encouraged thee ſtill
to wait upon the Lord ? For what had he to
recommend him more than thou haſt ? No-
thing at all. And yet thou ſeeſt how happy
he was in the Lord living and dying. Why
then doſt thou doubt, thou of little faith?
Put thou thy truſt in the Lord, and he will
do thee good, and whatever is promiſed in his
word ſhall be made thine by believing.
And now, Reader, I commend thee to God
and to the word of his grace, praying him to
make thee wiſe unto ſalvation through faith,
which is in Chriſt Jeſus ; for whoſe ſake I
am thy ſoul's well-wiſher
Lambeth,
January 11, 1763.
W. Romaine,
1
1
AN
A
• Å N
E X POSITION
OF THE
CHURCH CATECHISM,
IN
EIGHT DISCOURSE S.
Delivered at
The PARISH-CHURCH OF ST. SAVIOUR,
SOUTHWARK,
1
In the Year M.DCC.LV.
A
>
B
1
1
害
​1
青
​Τ Ο
$
John LLOYD, jun. Efq;
My Dear FRIEND,
And Worthy BeneFACTOR.
SIR,
I
Muſt beg your acceptance of the following
expofition, as a teſtimony of my gratitude
for that friendſhip you have ſo long honoured
me with, and for the many inſtances of it I
have received at your hands.
Be not afraid of a dedication, for I give you
my promiſe, you ſhall not hear a word of
fulſome panegyric. Flattery, you are ſenſible,
was always my averſion, and my affection for
gou is too ſtrong to urge it upon you.
I need not inform my dear friend, that it
gives - me more pleaſure to dedicate this little
performance to himſelf, than to have the
greateſt man living for my patron. As it is
impoſſible for me to make a ſuitable return
for the many favours you have conferred on
me,
B 2
4
DEDICATION.
me, with this world's goods, give me leave,
my dear Sir, to recommend the following
ſheets to your peruſal; wherein, I hope, you
will find ſomething, which (under God) may
prove an advantage to your beſt and nobleft
part.
You ſee, Sir, my gratitude is wing'd with
ambition, and diſdains a trivial ſervice, as a
teſt of its fincerity. I am perſuaded it will
give you more ſatisfaction than an hundred
compliments, when I tell you, it is my earneſt
prayer to God, that the friendſhip which be-
gun in our earlieſt youth, and has ſubſiſted
between us to this day, may be cemented with
the love of Jesus, and that you may experia
ence the comforts of that goſpel, the whole
ſcheme of which you at preſent believe and
admire.
I have another reaſon for prefixing your
name to this production, which is, to allure
ſome of the companions of my former mirth
end gaiety, to give it the reading; and I
know no way fo likely as by prefixing the
name of one, of whom they all entertain the
higheſt opinion, and to whoſe judgment they
pay the greatet deference.
Excuſe
DEDICATION.
5
Excuſe me, Sir, if I appear impertinent in
this addreſs, as my only end is, to proclaim
my gratitude for ſuch favours as few but your-
ſelf would have beſtowed ; and to recommend
to your attention, what, under God, may be
a bleſſing to your ſoul.
I ſhall take my leave with my ſincere pray-
ers that all the qualities of the gentleman and
the friend (which center in Mr. Lloyd) may
be ſtill more heightened by the graces of the
goſpel of Chriſt.
I am, dear Sir,
Your affectionate Friend,
And obliged humble Servant,
Caſtle-Street,
Jan. 16, 1756.
T. JONES.
1
B 3
PRE
+
.
.
>
1
F
/
[zi
P R E F A C E.
sk
T
HE following Sermons were intended to
have been compleated in the laſt ſeaſon of
Lent; but, on account of various inter-
ruptions, the year was pretty far advanced
before they were all delivered.
!
1
I have reaſon to think they were greatly bleſſed
from the pulpit, and my hope that they may be made,
Rtill more uſeful from the preſs, is my only apology for
their publication. I would have it obſerved, that
they are not intended for the polite Scholar, nor for
men of profound learning, but they are ſolely deſigned
for the plain humble Chriſtian, who is willing to be
inſtructed (in the plaineſt manner) in the principles of
Chriſt's religion.
If any perſon expects to be enter-
tained in the following Expoſition with elegance of
ſtile or dignity of ſentiment, he will be greatly diſap-
pointed: Theſe diſcourſes were at firſt delivered to a
plain congregation, and for the uſe of ſuch they are
principally intended. The fubje£t-matter of them I
am ready to defend, altho' it may not be so eaſy to de-
fend the ſtile and manner in which it is delivered.
•
В 4
That
/
8
PRE FACE.
1
That the infidels will diſapprove of the following
fubjeis is no more than I expect. But as I write not to
convince them, but to confirm and eſtabliſh the believer
in Jefus ; I ſhall not think myſelf. obliged to take no-
tice of any obječtions that may be ſtarted from that
quarter.
+
.
I am likewiſe prepared for the reception theſe Ser-
mons will unavoidably meet with from the formal pro-
felors, and learned Phariſees of the age. But their
anger will give me no concern. Why ſhould they be
angry with a brother for deſiring to preſs forward to
that which is within the vail, becauſe they themfeļves
cre contented to abide in the outer courts? Let them
reſt and depend on mere form and outward Mhew, if
they can; but they ought not to be diſpleaſed with ſuch
as prefer- the ſubſtance to the ſhadow, and deſire to
enjoy inward peace, as well as to make an outward
profeſſion. That my manner of treating the ſubjeet
before me is by no means equal to its dignity and im-
portance I readily allow : And that many will be of -
fended with the flatneſs of the file, I ſuppoſe. TQ
ſuch as theſe, I muſt repeat what I ſaid before; I
write not for them, but for the plain ſerious Chriſtian :
I do not deſire to pleaſe the fancies, but to offeet the
hearts of all my readers.
It may, perhaps, be admitted for an apology, that
few (if any one) of theſe Sermons were ſo much as
begun till the day before they were delivered. I ſeldom
1
begin
P R E F AC E.
9
1
begin to compose my ſermons till Saturday in the after-
noon, and often not till late in the evening. I have
ſuch a variety of buſineſs of a private as well as
public nature on my hands, that I can never find time
to embelliſh my diſcourſes with pretty conceits, nos
ſmooth language, but am obliged to ſend them abroad
into the world in puris naturalibus. I have ſaid
more than I intended by way of apology for the mean-
neſs of the performance : And if this hould not give
ſatisfaction, it will be needleſs to attempt it by ſaying
any thing farther. I am ſenſible every diſciple of the
bleſſed Jeſus will peruſe this Expoſition with candour,
and readily overlook its imperfections. If it ſhould be
uſeful to ſuch, or the means of Speaking peace to any
one foul, I have my reward, and am quite regardleſs
of the epithets Hutchinſonian, Methodiſt, and En-
thuſiaſt, which fomne pecple think it their intereſt li-
berally to beſtow on every inan who dares to own that
he hopes for, and expects, a free ſalvation through the
alone merits of Jesus Christ our Redeemer..
A N
1
ero
A N
E X POSITION
OF THE
Church Catechiſm, &c.
SERMON I.
1
Heb. Chap. viii. Part of the ioth verſe.
I will put any laws into their minds, and will write
them in their hearts; and I will be to them a God,
and they ſhall be to me a people.
+
#HESE words were originally ſpoken
by the prophet Jeremiah, and are ap-
T
plied by the author of this epiſtle to
the chriſtian covenant, to the ſecond
covenant, which was eſtabliſhed on
better promiſes than the former, by reaſon of the
precious death and facrifice of the Lord Jeſus Chriſt,
our Redeemer. The principal thing aimed at in this
epiſtle is, to convince the Jews (to whom it was
addreſſed)
A
12
An EXPOSITION of
1
addreſſed) of the exact correſpondence and agree-
ment there is between the law and the goſpel; to
prove, that every circumſtance and ceremony of
the moſaic law were deſigned as ſo many pictures
or repreſentations of Jeſus Chriſt, and his atoning
for the ſins of the world, and that every ſingle
paſſage in the life of Chriſt, and every circum-
ſtance of his death, exactly anſwered and referred
to thoſe figurative predictions of him contained in
the law. Thus did the one diſpenſation exhibit
and illuſtrate the other ; and the perfect harmony
and agreement between them is the general ſubject
of this epiſtle.
But, however ſtriking a picture of the redemp-
tion of man by Chriſt Jeſus was drawn in the law,
yet we are' to obſerve it was no more than a pic-
ture, and fell very ſhort of the original ; it was a
Madow only of good things to come, and not the very
image nor ſubſtance of them : the law made nothing
perfeel; that was preſerved for the bringing in a better
hope, which hope was brought in through the goſpel.
And the ſuperiority of the goſpel diſpenſation to
the Jewiſh law is deſcribed in this part of the
epiſtle) in a very ſtrong maſterly manner : But
now hath be (Chriſt) obtained a more excellent mini-
ſtry, by how much alſo be is the mediator of a better
covenant, which was eſtabliſhed upon better promiſes ;
for if that firſt covenant had been faultleſs, then ſhould
no place have been found for the ſecond. For, finding
fault with them, he faith, Behold the days come,
+
Saith
the Church CATECHISM.
13
faith the Lord, wben I will make a new covenant with
the houſe of Iſrael, and with the houſe of Judah, not
according to the covenant' I made with their fathers,
in the days when I took them by the band to lead then
out of the land of Egypt; becauſe they continued not
in my covenant, and I regarded them not, faith the
Lord; for this is the covenant that I will make with
the houſe of Iſrael after theſe days, faith the Lord.
I will put my laws into their minds, and write them
in their hearts; and I will be to them a God, and
they ſhall be to me a people.
This is God's promiſe to his faithful people: and
it has been fulfilled, and ſtill continues to be ful-
filled, in and through Jeſus Chriſt.
In my following diſcourſe I ſhall endeavour to
explain the chriſtian covenant, not only as my
text naturally leads me to it; but alſo becauſe
the chriſtian covenant is the firſt thing delivered
in our Church Catechiſın : for it is my intention
(with the divine bleſſing and aſſiſtance) to employ
this ſeaſon of Lent in an explanation of that ex.
cellent and truly chriſtian ſyſtem of divinity. As
this uſeful piece of inſtruction has the word of
God for its authority and foundation, and contains
whatever is neceſſary for chriſtians to know and
experience, in order to eternal ſalvation ; an expo-
ſition' of it, I hope, will not be thought impro-
per nor unneceſſary. As 'tis impoſſible to bring
ſuch an explanation within the limits of one dif-
courſe, I propoſe to compleat it in this ſeaſon of
Lert;
!
1
14
An EXPOSITION of
1
Lent; which, as it is ſet apart for public humilia-
tion, ſo is it no improper ſeaſon for ſuch an exer:
ciſe as this ; as, I preſume, we ſhall every one of
us find that we have come very ſhort of what is
required of us in this Catechiſm, and which we
have ſolemnly engaged to fulfil; and conſequently
ſhall ſee abundant reaſon to be humbled under a
ſenſe of our own weakneſs and wickedneſs.
For if once the law of God is ſet home with
power on our conſciences, if once we are brought
to ſee how grofly we have violated it, we ſhall not
fail to be thoroughly humbled and afflicted for
it. And, though the terrors of the Lord ought
ever to be urged home upon ſinners, yet no ſea-
fon is. more proper for it, than that which is thus
ſet apart for public humiliation and repentance
before God: In this preſent ſeaſon then it is my
intention to lay before you what is the ſum and
ſubſtance of thoſe great bleſſings and privileges
which are laid down in our excellent Church Ca.
techiſm, and which we muſt be partakers of, and
experience in this life, ere we can be admitted to
eternal glory in the world to come.
And may the almighty ſpirit of God accom-
pany theſe diſcourſes ! May. his« gracious influ-
ences attend them to all our hearts ! May he water
all our ſouls with the dew of his heavenly grace,
and make thein open to conviction, and willing to
receive inſtruction! May he remove all prejudicę
againſt bis goſpel, and incline our hearts to re-
ceive
the CHURCH CATECHISM.
15
ceive with meekneſs that true word of life which
is able to make us wiſe unto ſalvation !
In this diſcourſe I ſhall endeavour to explain
the firſt part of the chriſtian covenant; and may
the influences of the fame good fpirit be with us
in this exerciſe !
The method I propoſe to obſerve as "I go along
is, firſt, to explain the parts I ſhall be upon, and
then to make a practical application of them to
ourſelves.
The firſt thing treated of in this fyſtem is the
chriſtian covenant, or the gracious deſigns of God
diſplayed in the covenant of our redemption by
Jeſus Chriſt ; into which profeſſion we have been
baptized, and are under baptiſmal obligations to
diſcard the old man, and to put on the new. We
were at that time inveſted with a new (and from
thence called our chriſtian) name. As we are
called after our parents in the fleſh, fo we are here-
by to be called after Chriſt in the Spirit ; as we
receive one appellation from our earthly parents,
we have another imparted to us by thoſe who un-
dertook to appear as our ſpiritual parents : Theſe
fureties promiſe and engage, in the preſence of
God, and are anſwerable to God, (O! conſider
this, ye that take this ſolemn charge upon you)
for our being inſtructed in our chriſtian profeſſion,
and for our being made acquainted with the great
and glorious privileges unto which we are bap-
tized; that ſo, by the grace of God, and through
!
4
the
16 Ån EXPOSITION of
the aſſiſtance of his ſpirit, we may şenounce the
Devil, the world, and the fleſh, and from an expe-
rience of the preſent ſalvation of Jeſus Chriſt in
this life, we may be admitted to a ſtate of eternal
ſalvation and glory in his heavenly. kingdom.
From hence theſe ſureties are called godfathers and
godmothers, from them we receive our chriſtian
name, and to their care it is (or ought to be)
owing that we are made ſenſible of the high pri-
vileges our profeſſion entitles us to.
This privilege we are informed of in the next
place, in anſwer to the ſecond queſtion, enquiring,
" Who gave us our name?” The anſwer is,
My godfathers and godmothers in my baptiſm';
" wherein I was made a member of Chriſt, a
“ child of God, and an inheritor of the kingdom
o of heaven." Great:and glorious privileges in-
deed! And, firſt, every chriſtian (I mean every
real, not a nominal chriſtian only) is a member
of Chriſt.. '
*“ We are all by nature born in fin, and are
as the children of wrath ;" as is expreſſed in an-
of this catechifin.
There is no independent ſtate wherein man is
at liberty to chuſe for himſelf, and determine his
actions by the rule of his own will. This exiſts
no where but in the heads of our moral gentlemen,
who look on man as perfect and entire, wanting
nothing, and capable of obtaining happineſs, by
following the dictates of his own reaſon. Theſe
other part
men
I
)
the CHURCH CATECHISM.
17
1
men will never terrify you with any harſh and ſe-
vere doctrines; but, in the tendereft and ſofteſt
manner imaginable, recommend it to you to tread
in the primroſe-paths of virtue, and not to ſkait
in the ſlippery tracks of vice. I am ſenſible this
is the polite taſte for preaching, and the only way
to be admired and reſpected : 'But, notwithſtand-
ing all this, if we believe our bibles, we can never
come into their ſcheme, pretty and entertaining as
it is. The ſcriptures tell us a very different ſtory;
and, among many proofs of the genuineneſs and
authenticity of the ſcriptures, this is not the leaſt,
that they never pay their court to our vanity, they
fatter not our pride nor our paſſions ; but deliver
the moſt ſevere and home truths in the plaineſt
and freeſt manner. And, beſides, we can be con-
vinced of the truth of that deſcription of man in
the holy ſcriptures, by what we find in our own
breaſts : for all our imagianry perfection, all the
fo-much boaſted dignity of human nature, and
all the ſtrict conformity to the rule of moral
rectitude, and the eternal fitneſs of things, exifts
only in idea. The ſyſtem is too fine to be reduced
to practice, and is only a kind of Utopia, or ideal
ſtate, which never is, never was, nor ever will
be.
Let us therefore attend to the holy ſcriptures,
which we (are vulgar enough to) look on, as con-
taining the true word and will of God; let us
с
bearken
1
18 An EXPOSITION of
fell;
heayken what the Lord God faith concerning us in
theſe pages; and they tell us, that we are all
gone
out of the way ;--that we are altogether corrupt,
and become abominable ;--that there is none righteous,
no not one ;-that we all, in Adam's tranſgreſſion;
that his ſin is imputed to us ; that in
Adam all die ;-that we are aliens to God, and ſtran-
gers to the covenant of promiſe : they inform us that
our nature is very corrupt, and our boaſted rea-
fon greatly vitiated and depraved ;--that in conſe-
quence of Adam's fall, we are all, by nature, in
a ſtate of rebellion againſt God;--that the caſe
of every natural man is ſuch, that he cannot, by
any thing he can do, reſtore himſelf to the favour
of God, nor recover the image he loft in Adam.
This is the religion of nature, and whoever
would be better acquainted with it, need only
peruſe the fifty-third Pfalm, or the firſt chapter
of the epiſtle to the Romans, and there they may
ſee the dignity of human nature ſet forth in its
true and proper colours.
Our natures, therefore, muſt be cleanſed and
renewed ; in ſhort, we muſt be accepted in Chriſt
Jeſus. This gracious Redeemer undertook and
ëffected our cure: he propoſed himſelf in our
ſtead; and, by his perfect obedience and merito-
rious death, the deſigns of our common enemy
were defeated. There is no way to recover the
favour of God, but in and through him. As
we are by nature in the moſt wretched and deplo-
rable
1
the CHURCH CATECHISM.
19
rable ſtate, ſo, if Chriſt vouchſafe to look on us
as be paſſeth by us, we ſhall ſurely live ; by virtue,
and for the ſake of his crucified body, we ſhall
be received into his myſtical body. Chriſt has a
glorified body in heaven, and a myſtical body on
earth; this body is his church, or congregation of
all faithful chriſtians, however diſperſed or diſtreſ-
ſed over the face of the whole earth. All theſe
ſouls are collected by our Redeemer into one my-
ſtical body, or ſociety, united under him, who is
the head; he preſerves them entire, and protects
them from harm. However particular churches
or individuals may fall away, through their own
wickedneſs and unbelief, yet the Lord has pro.
miſed he will always have a church upon earth, a
company of people believing on him, and cloſely
united to him, he has promiſed to be always with
it, and has declared, that (whatever perſecutions
it may be exerciſed with, yet) it ſhall never be
deſtroyed, and the gates of hell ſhall never prevail
againſt it ; and as the body which is compoſed of
many members is, nevertheleſs, but one body,
ſo this collective body of chriſtian believers in Je-
ſus, though it conſiſts of many perſons, of dif-
ferent members, yet it conſtitutes one body or
ſociety, under Chriſt the head, and they are all
members in particular.
From this natural image of the advantages ariſ-
ing from the natural body being ſound and entire
in all its parts, we receive a ſpiritual idea of the
great
C 2
20
An EXPOSITION of
great and precious advantages which ariſe from
chriſtians being united to Chriſt : As life, and
heat, and health are derived to every member
by its being joined to the body, ſo are pardon,
peace, and fanctifying grace, imparted to every
ſoul that is united to this body or church of Chriſt:
he holds them all as ſtars in his right hand, and
will protect and defend them from all evil; and,
as a limb when ſevered from the body is rendered
uſeleſs, becomes putrid, and is no more than a
piece of unanimated clay, ſo every individual
perſon, (let men flatter and deceive themſelves
as much as they will) every ſingle perſon who
is ſevered from this body, or which is the
fame, is not united to Chriſt Jeſus, and has no
fellowſhip nor intereſt in him, is in every reſpect
abſolutely dead; he can derive no fpiritual life
from Chriſt the head, and, being without God in
the world, is dead while he liveth; let him do what
he will, let him boaſt ever ſo much of his own
abilities, he cannot take one ſingle ſtep in the way
to heaven. He may indeed talk of his own works,
he may Aatter himſelf they will juſtify him : fo a
man who has had both his legs cut off may ſet
them up and bid them run a race, but they would
not be quite ſo obedient to his commands as he
would defire. Now juſt the ſame blunder do thoſe
men commit who recommend it to a ſinner who
is dead in treſpaſes and fins, and ſeparate from
Chriſt, to work out his own ſalvation. Becauſe
every
the CHURCH CATECHISM.
21
every good and perfect gift comes from God. It
is his ſpirit who inſpires good thoughts and acti-
ons, and this grace flows only in and through
Chriſt Jeſus to ſuch as are united to him ; or, to
ſpeak in the words of our catechiſm, to ſuch as are
members of Chriſt.
How deplorable muſt their caſe be who ‘are
eſtranged from him! How happy thoſe who are
thus united to him! Here we fee what God is
willing to do for us; and, oh, that we may be
made willing to ſeek for and accept it! For the
particulars now under conſideration are, the gra-
cious covenant-deſigns, and merciful promiſes
which God has been graciouſly pleaſed to make
to ſinful man, through Jeſus Chriſt our Re-
deemer.
God has promiſed to reſtore loft finners to fa-
vour, and to make them members of Chriſt, children
of God, and inheritors of the kingdom of heaven.
Theſe are the bleſſed privileges God has engaged
in the new covenant to beſtow, in conſideration
of what our Redeeemer, has done and ſuffered for
us, (for all ſpiritual bleſſings flow from him.)
Through the goſpel diſpenſation, we who were
ſtrangers are made friends with God; we, who by
nature were wild olive trees, are grafted into the
true olive tree; we, who were afar off, are brought
nigh by the blood of Chrift; every thing which
might obſtruct our happineſs is done away in
Chriſt; fin is atoned for and pardoned by. his
C 3
blood;
}
22 An EXPOSITION of
blood; all repenting and returning finners will be
joined to the Saviour Jeſus Chriſt, and will be
freed from all pollution ; they will be incorporated
into the body of Jeſus Chriſt, or his faithful peo-
ple, and will derive all ſpiritual life and grace from
him ; they will partake of his divine nature and in-
fluence, as the members do of that of the natural
body; they will no longer wander out of the waya,
but, being brought home to their proper ſheepfold,
they will be conſtantly under the eye of the blef-
ſed and adorable Jeſus, that good ſhepherd and biſhop
of their ſouls. This is one privilege obtained by
Jeſus Chrift for ſinful men ; and, when we accept
the gracious offers, we ſhall be no longer dead ta
ſpiritual things; we ſhall be no longer weeds,' fit
for nothing but the fire; but, being grafted into
this tree of life, we ſhall not fail to bring forth fruit
abundantly.
This privilege is conveyed to thoſe who are bap-
tized, not with water only, but alſo with the Holy
Ghoſt and with Fire. But the nature and efficacy
of baptiſm will be conſidered in a future diſcourſe,
when I come to treat of it as a facrament. The
next thing thoſe who are thus born again are made
partakers of is, to become the ſons of God: every
converted chriſtian is hereby made a child of God.
As by nature we are children of wrath and heirs
of hell, ſo by grace we are made children of God
and heirs of glory. This is owing likewiſe to
what our Redeemer has undertook for us, and
applies
Stationen
the CHURCH CATECHISM.
23
!
his
applies to us by the operation of his ſpirit. Ye
are all the children of God, by faith in Chriſt Jeſus,
(faith the apoſtle.) God ſends forth the ſpirit of his
Son into his childrens hearts, whereby they cry,
Abba Father. They are no longer looked on by
him as his avowed enemies, but ſtand in the ami-
able light of children to him ; and, if children,
then beirs, heirs of God, and joint heirs with Chriſt.
As a father pitieth his own children, even ſo is
the Lord merciful to thoſe that love and fear him:
as parents nouriſh and ſupport their children with
all imaginable care and tenderneſs, ſo doth God
nouriſh and ſupport his ſpiritual children: he pro-
vides for all their wants, he fills their ſouls with
grace and ſtrength, and ſupplies their bodies
with the gifts of his providence : as children are
accuſtomed to rely entirely on their parents, and
to depend on their care for nouriſhment and fup-
port, ſo do all ſincere chriſtians rely entirely on
God; they look up to him for pardon and peace to
their ſouls, and depend on his providence and bleſ-
fing upon their endeavours to ſupply their bodily
He corrects them in love when they de-
part from him, but always, in the midſt of judg-
sent remembers mercy. As kind and tender parents
not only take care of the preſent helpleſs condi-
tion of their offspring, but alſo provide for their
future maintenance, ſo does the gracious God and
Father of mercies ; he not only gives his children
conſtant ſupplies of grace ſuited to their preſent
C4
need,
wants.
24
An EXPOSITION of
need, he not only protects them in their infant
ftate, directs them in the way they ſhould go,
and ſupplies all their preſent wants, but alſo pro-
vides for their future welfare ; when they have
arrived to a perfeet man, they will not be deſtitute
of a ſure poffeffion; there is an inheritance reſer-
ved for them in the kingdom of glory.
And this is the third privilege every regenerate
ſoul is inveſted with ; for, in conſideration of
Chriſt's atonement, the believer is made a member
of Chriſt, a child of God, and alſo an inheritor of
the kingdom of beaven. Fear not, little flock, (faith
our bleſſed Redeemer) for it is your father's good
pleafure to give you a kingdom. Thus are all thoſe
who are united to Chriſt, fellow-citizens with the
faints, and free deniſons of heaven; they are en-
titled to the kingdom which Chriſt their Redeemer
hath purchaſed for them; they have a right con-
veyed to them, which is ſealed by their Saviour's
blood. However they are deſpiſed and afflicted
here, they can look forward by faith to the reſt
reſerved for them, to thoſe manſions of glory
which are prepared for all thoſe who love the Lord
Jefus in fincerity. What an amazing act of mercy,
what a wonder of love is this ! for poor ſinful
earth and aſhes to be raiſed to ſuch high and glo-
rious privileges, for vile, abandoned ſinners to be
made members of Chriſt, and to be admitted into a
near relation and fellowſhip with him, for the
children of ſinful men to be made the children of
God,
the CHURCH CATECHISM.
25
1
God, and to be owned and acknowledged by him;
for the ſervants and captive Naves of Satan to be
made inheritors of the kingdom of heaven, and
entitled to the glories there, is a wonder of mercy
indeed. All who have taſted that the Lord is gra-
cious, have ſenſibly experienced this to be really a
monument of mercy. For we are to obſerve, all
theſe ineſtimable gifts are entirely of God's free
grace and mercy. God did not owe the world a
Redeemer, but out of his unbounded and rich
goodneſs hath he made us accepted in the beloved :
It was his free grace alone that induced him to
ſhew the compaſſionate regard he has to us, in
the covenant of grace exhibited in and through
Jeſus Chriſt; after we had broken the firſt cove-
nant in our head and repreſentative, it was this
pure and unlimited love that gave us another,
eſtabliſhed upon better promiſes. May we all be
truly thankful for theſe great bleſſings purchaſed
for us by the Lord Jeſus Chriſt; by whom ſinners
are reconciled and brought home to God, are
made the children of God, and inheritors of the king-
dom of heaven! This is that part of the covenant
in Chriſt Jeſus that he has promiſed to beſtow,
and which he always does beſtow on every ſenſi-
ble, heavy-laden, penitent ſinner. Thus have I
gone through with the firſt part of the chriſtian
covenant ; and now I ſhall proceed, as I propo-
ſed, to make a practical application of what has
been ſaid to ourſelves,
It
1
26 An EXPOSITION of
L
It nearly concerns us all to examine whether we
have any ſhare in the great privileges we have
been conſidering. We call ourſelves chriſtians,
'tis true, and we think we are very good chriſtians,
becauſe we have been baptized : but, if we have
received the outward ordinance, have we received
the inward and ſpiritual grace? Have we been
baptized with the Holy Ghoſt ? Chriſtianity is
not an outward, formal religion, but a religion of
the heart. A man may perform the outward cere-
monies of religion, yea every one of them, and
yet be a ſtranger to the inward life, virtue, and
power of the goſpel, and ſo be as far from the
kingdom of God, as the moſt profligate and
abandoned, Unleſs we are inwardly holy, out-
ward profeſſion is of no ſervice. It matters pot
what benefits we are entitled to by baptiſm and
profeſſion, unleſs we are made partakers of, and
enjoy them now. We have all broken our bap-
tiſmal engagements, we have all diveſted ourſelves
of the benefits of, and forfeited the privileges
annexed to baptiſm; we muſt therefore be follici-
tous to regain them.
Let us, my brethren, ſincerely examine our-
felves. Are we members of Chriſt ? If ſo, we
have the mind of Chriſt, we walk even as he
walked, 'we depend entirely upon him ; the world
is crucified unto us, and we unto the world.
Are
the CHURCH CATECHISM.
27
Are we the children of God ? then are we holy in
all manner of converſation ; our life is bid with Chriſt
in God; we ſtudy to pleaſe him, we enjoy the
light of his countenance, we love him, we prefer
his favour to every other object, we behave as
obedient children. ,
Are we inheritors of the kingdom of heaven? If
we are, we with patience wait for it; we look for-
ward to the reſt prepared for us. We are un-
moved at the perſecution and diſtreſs we meet with
here, as knowing we muſt expect it: we look on
ourſelves as ſtrangers and pilgrims here, and, in
every action of our lives, declare plainly, that we
ſeek a better country : In a word, we are paſsed from
death unto life : old things are done away, behold all
things are become new. We have put of the old man
with his deeds, and have put on the new man, which,
after God, is created in righteouſneſs and true holi-
neſs by Chriſt Jeſus.
But is this really the caſe ? few of us, I fear,
are thus converted and united to Chrift; and yet,
truth it is, (and however harſh it may ſound) it is
my bounden duty to declare it, that, unleſs we
are thus made MEMBERS of Chriſt, Children of
God, and INHERITORS of the kingdom of heaven,
we have no part in the kingdom of Chriſt and of
God; we are ſtrangers to God, and, if we die in
this unconverted eſtate, we ſhall never ſee the
face of Almighty God, but muſt be baniſhed his
preſence,
.
28 An EXPOSITION of
preſence, and remain in the blackneſs of darkneſs
for ever.
And now, my brethren, do we, (for I include
myſelf) do we attend to theſe things with that
feriouſneſs their importance demands ? Are we ear-
neſt and deſirous of obtaining theſe privileges ?
For, unleſs we do obtain them, we are no more
chriſtians than a jew or a turk is a chriſtian. Do
we make the intereſt of our ſouls our firſt and
greateſt concern ? On the contrary, does not the
meat that periſheth engroſs our whole time and
thoughts? Do we really believe we have ſouls to
be ſaved? Why then do we trifle, when that trif-
ling is attended with ſo much danger? In a word,
Do we ever think of our eternal ſalvation ? Do
we ſtrive to enter in at the ſtrait gate? Do we ſee
our own wickedneſs, and deſire to be cloathed with
the righteouſneſs of Jeſus Chrift? Is pride, (that
lurking remnant of original fin) is pride baniſhed
our breaſts? Do we really ſee that we are poor and
miſerable finners? If we do, bleſed are the eyes
which ſee the things which we fee. If we are con-
vinced of ſin, we are not far from the kingdom
of God; if we ſee our danger, the remedy is nigh
at hand. Turn ye to the Lord Jeſus, and he will
not fail to ſpeak peace unto your troubled, penitent
ſouls. O! cry mightily unto him for pardon, and
he hath promiſed to hear you. Wreſtle by prayer
with God, and do not let him go unleſs he bleſs
you';
/
'the CHURCH CATECHISM.
29
1
the way
you ; beg forgiveneſs of your ſins, implore the
guidance of his holy ſpirit, to lead and conduct
you into all truth.
Farther, if you are in earneſt for your own
ſouls, are you equally follicitous for the children
and ſervants committed to your care? Do you take
care to inſtruct the ignorant? Do you teach them
of ſalvation ? Alas! few of you (I fear)
have found the way yourſelves. O! beg of God
to open your eyes before it be too late. Remem-
ber, if the ſouls committed to your care periſh
for'want of your inſtruction, they indeed will die in
their iniquity, but their blood will God require at your
hands.
My brethren, bear with me; for, however diſ-
agreeable it may be, I am doing no more than
my duty. Conſider not who ſpeaks, but what is
ſpoken. It is certainly worth your while, for your
own ſakes, to conſider whether theſe things are fo.
Be careful then to teach all committed to your
care, what they are by nature, and what they muſt
be made by grace, if ever they expect to ſee the
face of God. to their comfort. Be not contented
becauſe they are able to repeat the catechiſm by
rote, (when not one in ten thouſand of them knows
any thing of the intent and meaning of it) but be
ſollicitous that it may be imprinted on their hearts :
uſe all means in your power to convince them of
the neceſſity of a thorough change in their natures,
ſo that they may become members of Chriſt, children
of
30
AR EXPOSITION of
I
of God, and inheritors of the kingdom of heaven. Beg
of God direction to perform this; and that, while
you are inſtructing them in the great truths of
chriſtianity, they may be imprinted on your own
hearts. If ye are in earneſt, and fincere in this
important exerciſe, God will give you his bleſſing.
I intreat this of you for your own fakes, and for
thofe poor ſouls fakes who are committed to
your charge ; let them not periſh for lack of know-
ledge.
If this freedom gives offence; I may fay, Is
there not a cauſe? For how few parents are there
who take the leaſt care of this? How few take
half, nay, a tenth part of the pains that their
children may be faved, which they do to make
them come genteely into a room? Who takes half
the pains to ſave their fouls, as they do to teach
them how to ſave their money? In ſhort, who is
there, that, by inſtruction, example, and all other
means, take the pains for their ſalvation, as they
do to deſtroy their bodies and fouls in hell ? God
knows and fees the ſcandalous behaviour of too
many parents and governors in this particular ;
and, I believe, the conſciences of too many here
preſent can witneſs to the truth of it. And yet all
this while we are good chriſtians! our works muſt
juſtify us; we fee no need of a mediator, nor the
neceſſity of a better righteouſneſs than our own to
juſtify us, nor the want of ſupernatural power to
Jančtify us.
Now
the CHURCH CATECHISM.
31
Now I would only aſk, is this, or is it not, the
moſt abominable hypocriſy and mockery of God
that creatures can poſſibly ſhew? What ſignifies
coming to church, and attending outward ceremon
nies, while our hearts are thus indifferent, cold,
and lifeleſs? Why, we may reap as much advan-
tage în a Turkiſh moſque, or a Jews fynagogue.
If we don't believe a word of chriſtianity, if
religion is only a ſtate trick, let us throw off the
maſk, let us not be hypocrites, but, if we believe
the goſpel, for God's fake let us be in earneſt, and
not ſleep upon the brink of the bottomleſs pit.
My beloved brethren, what I have ſaid proceeds,
I aſſure you, (and from my ſoul I ſpeak it) from
a true and real deſire of miniſtring to your ſalvation.
I am ſenſible offences will come. I wiſh I could
wound you ſenſibly: For (to uſe the words of a
great man) “ I muſt make you hate me, or hätę
yourſelves: you muſt either hate me for ſpeak-
“ ing the truth, or hate your own ſinful and
“ corrupted nature."
Since then theſe things are fo, be perſuaded to
conſider your ways and be wiſe: look through the
weakneſs of the inſtrument that addreffes
you,
and
be convinced that God now calls you to repentance
and amendment. Humble yourſelves then under a
ſenſe of your ſins, and beg of God to give you par-
don and peace through Jeſus Chriſt. All who are con-
vinced of ſin, who are in earneſt in theſe points,
and who are deſirous of God's redeeming love, join
your
32
An EXPOSITION of
unto us.
your hearts with mine in ſupplication to the God
of mercy for theſe things.
O merciful Lord, we, thy ſinful and unworthy
creatures, acknowledge, in all humility, our own
vileneſs and inſufficiency; be gracious therefore
Take from us, O Lord, the heart of
ſtone, and give us a heart of fleſh! O be merciful
to our ſins and tranſgreſſions, and remember thein
no more: blot them out of thy book, and enable
us to ſee them pardoned and forgiven through the
blood of the lamb ! Pour thy holy ſpirit upon us,
that we may be enabled to ſerve and pleaſe thee in
newneſs of life. Hear us, O Lord, for thy mercy
is great ; and, after the multitude of thy mercy,
look upon us, through Jeſus Chriſt our Redeemer;
who, with thee and the Holy Ghoſt, liveth and
reigneth, ever one God, world without end. Amen.
راه اه
.
SERMON
the CHURCH CATECHISM.
33
SERMON II.
MARK, Chap. i. latter part of the 15th verſe.
Repent ye, and believe the goſpel.
T
)
HESE words are the ſolemn invitation of
Chriſt himſelf. Repentance and faith are
what he preached to a ſinful world, and theſe are
what he ſtill holds forth in his word to ſinful man.
Now, after that John was put in priſon, Jeſus came
into Gallilee, preaching the gospel of the kingdom of
God, and ſaying, the time is fulfilled, and the king-
dom of God is at hand; repent je, and believe the
goſpel.
Two things are recommended to us by our
Redeemer in theſe words; the firſt is, conviction
of ſin, and returning to God, repent ye; the fe-
cond is, a ſtedfaſt faith in Jeſus Chriſt, and believe.
the gospel. Theſe points will be the ſubject of my
following diſcourſe. Under theſe heads I ſhall
endeavour to explain ſo much of our Church Ca-
techiſm as relates to them,
And may the holy and eternal ſpirit be preſent
with us, and accompany what ſhall now be deli-
vered to the hearts of all here preſent,
Firſt, then, I am to conſider the work of con-
verſion, or turning to God, repent ye.
D
in
34
An EXPOSITION of
1
In my laſt diſcourſe I opened and ſet forth to
you the nature of our redemption by Chriſt, and
endeavoured to explain what our God has been
graciouſly pleaſed to promiſe a performance of to
all. ſuch as truly turn to him. You may remem-
ber I obſerved, that it is entirely owing to the
riches of God's free grace and mercy that he made
us any promiſes at all; we were all objects of his
wrath, and he might (and that conſiſtent with his
juſtice) have left us in the deplorable ſtate our
very nature involves us in; but he has been plea-
fed to find out a way of redemption for us, and to
accept a propitiation in our ſtead; this propitiation
was made by the death and ſufferings of Jeſus
Chriſt, in whom alone we can be pardoned and
accepted in God's fight.
In conſideration of what our gracious Redeemer
has done for us, God is pleaſed to convince us of
our guilt and of our danger, to pardon our fin,
to free us from the dominion of it, and to lead
us from grace to glory, by the inſpiration of his
holy ſpirit: he has promiſed to make us members
of Chriſt, children of God, and inheritors of the
kingdom of heaven. This is what God has been
pleaſed to promiſe to all thoſe who are made fen-
fible of their want of this act of mercy, and are
willing to embrace the free offer he makes them.
But then we are to remember, ’ris to thoſe only
who are ſenſible of their want of it, who ſee their
own inſufficiency, and are deſirous of his favour..
manda
the Church CATECHISM, 35:
!
and love, that this monument of mercy is extend
ed; we muſt be brought home by repentance, or
converſion from ſin, agreeably to the firſt part of
the text, repent ye.
What this repentance is I' ſhall endeavour to
ſhew, and ſhall apply every head (as I go along)
to our own particular caſes.
I obſerved before, that we were admitted into
the church by baptiſm, wherein our godfathers"
and godmothers entered into a ſolemin engagement
on our behalf, and promiſed that we ſhould ratify
and confirm it when we arrived to years of diſcre-
tion, and that to their care it is (or ought to be)
owing that we are acquainted with theſe things;
to which I ſhall now add, that all this is incum-
bent on us to obſerve, whether we had ſureties
in our baptiſm or no. This engagement is not
of ſuch a nature as to be cancelled at pleaſure,
without incurring the pains and penalties to be in-
flicted on the breach of'it. Godfathers and god-
mothers in baptiſm are not to be looked on in
the mere light of guardians, who may make an:
agreement for a minor, which agreement (when
that minor comes of age) he may refuſe to coin-
ply with. This allowance, however neceſſary in
civil affairs, is not to be made in the things of
God. God has declared in his word, that, with-
out theſe things we are now conſidering, no man
can have admittance into the kingdom of God:
ſo that every perſon is bound (if he is deſirous
D 2
of
1
1
1
36
An EXPOSITION of
of ſalvation) to get within the covenant of grace;
conſequently the engagement we actually entered
into by thoſe perſons is ſtill in force, and is actu-
ally binding, as theſe fureties promiſed that they
would make us acquainted with the privileges every
converted chriſtian is entitled to (which privileges
were explained in the laſt fermon) ſo, beſides this,
they undertook (as far as their care could go) that
we ſhould be brought home to God, and accept
of this redemption. This is the ſubject of the an-
ſwer to the next queſtion to be diſcourſed on.
After a recital of what God has promiſed to be-
ſtow on all his faithful ſervants, viz. that he would
make them members of Chriſt, the children of God,
and inheritors of the kingdom of heaven ; the party
to be examined is then aſked, What did your god-
fathers and godmothers then (i. e. at the time of your
baptiſm) what did your godfatbers and godmothers
then for you? The anſwer is this, They did promiſe
and vow three things in my name ; firſt, that I ſhould
renounce the devil and all his works, the pomps and
vanities of this wicked world, and all the ſinful lufts
of the fleſh; fecondly, that I ſhould believe all the arti-
cles of the chriſtian faith: and, thirdly, that I ſhould
keep God's holy will and commandments, and walk in
the ſame all the days of my life. So that we ſee there
are three things to be wrought in us, repentance,
faith, and obedience: and, firſt, repentance: this
is contained in the former part of the anſwer,
where we promiſe to renounce the devil and all biş
works,
!
the CHURCH CATECHISM.
37
f
works, the pomps and vanities of this wicked world,
and all the ſinful lufts of the fleſh. We are all born
in ſin, and have a ſtrong propenſity to the con-
miſſion of it; we are all, by nature, the children
of wrath, and are under the dominion of Satan,
and nothing leſs than the almighty ſpirit of God
can reſcue us from his dominion. And when we
are made partakers of the promiſes of God, we
muſt renounce all allegiance to the enemy of our
ſouls; we muſt leave off from ſin, upon God's
leaving off from wrath, and letting go diſpleaſure. The
devil, prompted by pride and envy, is our open
and avowed enemy; he makes uſe of every art,
of open attacks and ſecret infinuations, to keep us
off our guard, to lull our conſciences aſleep, and
to make us unconcerned and regardleſs of our
ſalvation. He ſeduced our firſt parents, and ſpares
no pains to draw us all aſide from God: he nei.
ther Numbers nor Neeps, but improves every op-
portunity to deſtroy cur bodies and ſouls in hell. This
enemy, then, it inuſt be our higheſt intereſt induf-
triouſly to avoid.
By renouncing the devil and all his works is
meant, a rejecting his authority, and withdrawing
our allegiance from him. We are not only to
bid adieu to Satan, but to all his works; to all
ſin, of which he is the cauſe, and to which he is
the conſtant tempter and ſeducer. We cannot ſerve
Chriſt and Belial ; we cannot ſerve two maſters; for
either we ſhall hate the one and love the other, or elſe
D 3
we
38
An EXPOSITION of
13
we shall hold to the one and deſpiſe the other; and,
therefore, he that is enliſted under Chriſt's ban-
ner muſt renounce all allegiance to his enemy;
for, whoever calls himſelf a chriſtian, is guilty of
treaſon and rebellion againſt his Lord and Saviour,
whenever he obeys the commands of Satan. If this
be the caſe, good God, what a number of traitors
and rebels does this land abound with! For theſe
reaſons are we required to renounce the devil and
all his works; they are all odious in the right of
God, and quite contrary to his will; and, who-
ever is brought home to God will renounce the
devil and all his works, he will from henceforth
diſown his authority, and ſtudiouſly avoid commit-
ting thoſe ſins which he is the contriver of and
feducer to, and which are therefore very properly
Itiled bis works.
But who can thus renounce the devil and all
his works ? No one, in his own Itrength, can do
this. We muſt be led in that, as in all other
parts of our duty, by the good fpirit of God; 'tis
he chat muſt convince us of ſin, and lead us to a true
and hearty forrow for it : 'tis - God that worketh in
us both to will and to do; we have a ſtrong and
potent enemy to encounter with, and 'tis only thro
him that is ſtronger than be, that we ſhall be able to
overcome him.
As we are to renounce the devil and all his works,
we are alſo to renounce the pomps and vanilies of this
wicked world. This is a bait with which the devil
allures
1
the CHURCH CATECHISM,
39
LY
allures and ſeduces many ; but he who is deſirous
of ſaving his ſoul muſt diſcard all thoſe dazling
objects, and fix his eye on a more glorious crown;
he muſt deſpiſe the grandeur of this 'world, and
have his treaſure in heaven ; he muſt fer light by
thé enjoyments of this lower world, and count
them all but ſo much dung and droſs, that he may
win Chrift. The world muſt be crucified unto him,
and be unto the world. He is never to embrace
any worldly advantage when it ſtands in competi-
tion with his duty, but to ſpurn it from him.
He is to prefer the favour of God, and a ſenſe of
his love, to all earthly enjoyments whatever; they
are called the pomps and vanities of this wicked
world; wicked, not as it is the work of God, cre-
ated and preſerved by him, but wicked in too
mary of its inhabitants. By world is here meant
the people or children of this world, thofe whoſe
hearts are faſtened down to mere earthly objects,
and who ſeldom, if ever, caſt a look towards
God. All thoſe who live in enmity with God,
who would divert us from minding our chriſtian
race, are to be renounced by us, and ſo are the
pomps and vanity they offer to allure us with.
And pomps and vanity they may well be called;
for, what but mere empty ſhew and paltry plea-
ſures can the world afford ? View the whole round
of this world's delights, whether honour, wealth,
grandeur, fame, or any other good it boaſts of,
and what ſervice will they be of to a dying finner?
They
D A
40
An EXPOSITION of
They cannot keep his body from the grave, much
leſs can they ſave his ſoul froin hell. Theſe things
muſt be renounced, if we are deſirous of living
the divine life, and of having an intereſt in a happy
eternity. But this we are unable to do of ourſelves;
we muſt implore the aſſiſtance of the Holy Spirit ;
he muſt teach us the inſufficiency of every thing
below, and fix our hearts and deſires on heaven and
heavenly things.
We are alſo to renounce all the finful lufts of ike
fleſh. We have all a near enemy in our own na-
ture; we carry a fire in our boſom, which will
certainly deſtroy us, unleſs extinguiſhed by the
grace of God; our own ſinful and corrupt nature
furniſheth us with too many opportunities of haf-
tening our own deſtruction. By the fleſh is here
nieant, all ſinful concupiſcence, and evil acts.
The fief means the mere natural man, one who is
unconverted, in whoſe foul no divine life is begun,
but, whatever evil he findeth in bis hand to do, be
doth it with all his might; who is borne down by
the ſtrength of his paſſions, and is ready to commit
all iniquity with greedineſs. Till this nature is
cleanſed by the blood of Jeſus, and ſanctified by
his ſpirit, nothing but iniquity can proceed from
it : for which reaſon the deſires of the fleſh are
here called ſinful lufts, full of ſin and wickedneſs:
ſo that all ſinful inclinations and paſſions are to
be mortified and ſubdued; we muſt renounce all
obedience to the fleſh, if we are deſirous of being
led
the CHURCH CATECHISM.
41
led by the ſpirit ; we are to bring into ſubjection
all ſenſual deſires, and be created a-new, after the
image of God. But this new creation is the alone
work of the Holy Spirits he only can purge out
the old leaven, and make us a new lump.' Thus
are we to renounce thoſe enemies of our fouls,
the devil, the world, and the fleſh; for, if any
man be in Chrift, he is become a new creature : "ild
things are done away, behold all things are become never.
They that are Chriſt's have crucified the fleſh, with its
affe&tions and lufts.
This, I before obſerved, is the work of God's
holy ſpirit. Theſe are the marks and fruits of
repentance ; theſe are the firſt ſteps the converted
chriſtian takes in his future progreſs. When a
ſinner is wrought on by the holy ſpirit of God,
and convinced of his vileneſs and deformity, when
he is convinced of the evil of fin, and the danger
of his preſent ſituation, he cannot but hate and
abhor the cauſe of all his miſery, and be filled
with deteftation of it. If he is truly forrowful for
his paſt offences, he will ſhew that ſorrow (through
divine grace) by utterly forſaking them. 'Tis
not enough for a man to own himſelf a ſinner,
and yet continue in fin; that is a mere mockery
of God: He muſt find himſelf really diſtreſſed
and grieved for his iniquities; he muſt-be ſenſibly
touched with remorſe and ſhame; he muſt feel
the weight of ſin to be intolerable, and be heartily
deſirous of having it removed. JVherever the
work
1
42
An EXPOSITION of
work of converſion is wrought in the ſoul, this
is the conſequence .; a real and unfeigned forrow
for fin, with a deſire of deliverance from it, are
the ſigns of a true and genuine repentance. A
perfon thus awakened ſees the danger he is in by
nature, and knows no peace till God is reconciled
îv him. 'Tis not enough for him to believe that
Jeſus Chriſt died for mankind, unleſs he has ex-
perienced him as a Redeemer to his own ſoul; and
thoſe who are ſo awakened, are thus wounded in
order to be healed. All who are brought to a .
ſenſe of their fins, and to a defire of deliverance
from them, who renounce all dependance or hopes
of ſatisfaction from their former works, the works
of the devil, the world, and the fleſh, all who
are thus called ſhall be alſo juſtified; this enables them
to ſee their fins pardoned through Jeſus Chriſt.
They find no help in themielves, they therefore
look up to him on whom their help is laid; they
look up to‘a Redeemer, and in him they behold
and receive their cure. And this is chriſtian faith.
By means of this faith alone they are juſtified,
which is the ſecond thing requiſite to ſalvation.
But, before I proceed to the conſideration of
the chriſtian faith, I ſhall, agreeably to the method
I propoſed, addreſs myſelf to you by a ſhort ap-
plication of what has been faid already; and this
we are led to by the next queſtion, which aſketh
the catechumen, “ Doft thou not think that thou
"" art bound to believe and do as they have pro-
56 miſed
tbe. CHURCH ::CATECHISM. -43
so miſed for thee ?” And:the anſwer is as follows:
6. Yes, verily, and, :by: God's help, fo I will: and
so I heartily thank our heavenly Father, that he
66 hath called me to this ſtate of ſalvation, through
os Jeſus Chriſt our Saviour. And 1 .pray unto
66. God to-give-me his grace, 'that I may continue
66 in the ſame unto my life's'end:” 'What folemn
words are theſe! Yes, verily, and by God's help,
fo I will! How few of thoſe that ſpeak theſe words
are ever bid fo much as to intend ſuch a thing!
Yet here we .not -only declare that we are deter-
mined fo to do, but alſo profeſs to thank God for
giving us an invitation by Chriſt Jeſus, and im-
plore his.grace to enable us to perform it. What
can be abominable hypocriſy, if this is not ? To
repeat a ſet of words, folemn as theſe are, without
the leaſt meaning or attention to them? For, if
we repeat them not now, we profefs to believe and
abide by them, and thoſe, whoſe children thus re-
peat them, act-the hypocriſy over again, by letting
then take the name of God in their mouths, and
run.over a form of words with as little (perhaps
not a quarter ſo much) attention to them as they
themſelves will recommend to them in learning
a ballad. Is this the tender behaviour of chrif-
tian parents! What muft a ſavage do to be dif-
tinguiſhed from fuch.chriſtians ?
But, to the application. Have we renounced
the devil and all his works? If ſo, we have been
deeply humbled under a ſenſe of our former ſins
and
1
44
An EXPOSITION of
and tranſgreſſions, we have been convinced that
he is our greateſt enemy, and are heartily deſirous
of being freed from his dominion. But how few
of us have ever felt the weight of ſin? How few
of us find it a burden too grievous to be borne ?
On the contrary, are, we not ſlaves of Satan? Do
we reſiſt (or are we deſirous of reſiſting) his
temptations ? So far from renouncing, do we any
works but his ? There is one way, indeed, of re-
nouncing the devil, which many polite people have
given into, and it is renouncing him with a wit-
neſs, for they would fain renounce him quite away.
The firſt and chief article in the man of faſhion's
creed is, to believe that there is no devil, no eter-
nal torments ; but we who believe (or, at leaſt, pro-
feſs to believe) the ſcriptures, muſt renounce him
in a different manner.
We may be convinced of
his exiſtence from the ſin and miſery there is in
the world ; and, if we are deſirous of eternal hap-
pineſs, we muſt renounce thoſe works of his which
would deprive us of it.
Again. Have we renounced the pomps and va-
nities of this wicked world? How few of you
take
pleaſure in any thing elſe? Are we not more folli-
citous about adorning our bodies, than ſaving our
ſouls ? Are we not contented, while our fouls are
hanging over the pit of hell, provided our bodies
are but decorated with finery and fooleries? Which
of us take half ſo much pains to adorn our ſouls
with the graces of Chriſt's goſpel, as we do in
fetting
the CHURCH CATECHISM.
45
ſetting out the body, which muſt ſoon moulder
and decay.
Again, Have we renounced all the ſinful lufts
of the flesh? On the contrary, do we noc indulge
ourſelves in the gratification of every ſinful incli-
nation? Do we mortify our deſires, or deny our-
ſelves the enjoyment of any ſenſual pleaſure? Do
we not walk in the fleſh? Are we not (too many
of us), dead in treſpaſſes and fins ? Are we not the
ſervants of corruption, and to every good work repro-
bate? Aſk your own hearts the queſtion, and do
not Aatter yourſelves in an affair of ſo great im-
portance.
Be not diſpleaſed then, my brethren, at being
told of the ſinfulneſs and infirmity of your na-
ture, when your own conſciences muſt accuſe you,
and witneſs to the truth of it; but be prevailed
on to confeſs your ſins, and glorify God by a ſin-
cere repentance. Let me addreſs you in the words
of the text, and ſay, Repent ye, repent ye, from
the center and bottom of your ſouls : Repent ye,
and turn from your finis and tranſgreſions, so iniquity
ſhall not be your ruin. Beg of God to convince
you of fin, to ſhew you the need you have of
a Redeemer, and to lead you to him ; beſeech him
to give you a ſtedfaſt faith in Chriſt our Saviour,
which is the next thing required, viz. to believe
all the articles of the chriſtian faith.
And this is included in the ſecond part of the
text, and believe the goſpel. This we are led to by
1
Our
46
An. EXPOSITION of
our catechiſm, where the party. being required to
rehearſe the articles of his belief, anſwers, I believe
in God the Father Almighty, and ſo on to the end of
the Apoſtle's creed.
In this fymbol. we profeſs to believe in God,
who made the world by his power: that the ſe-
cond perſon in that glorious' effence, for our ſal-
vation, came down from heaven: that' he was,
conceived in the womb of the bleſſed virgin, by
the operation of the Holy Spirit: that he ſuffered
for us under Pontius Pilate; the Roman governor :
that he was crucified alſo for us, did aétually die,
and was buried : that he went down into hell, or
Hades, or place of the dead : that, on the third
day from his crucifixion, he roſe to life again,
went up to heaven, and there ſitteth at the right:
hand of God, to intercede for finners; and that
he will come again at the end of the world to-judge
the living and the dead, according to their works.
We profeſs· likewiſe to believe in God the Holy.
Ghoſt, the third perſon in the ever bleſſed trinity;
in the holy catholic, or univerſal church of Chriſt -
on earth : that Chriſt has a:viſible church on earth,
which he hath promiſed to preſerve to the world's
end : in the communion of faints, that the ſaints
on earth have ſpiritual communion with each other
by their Saviour's merits, and their prayers for
each other, as alſo with the ſaints in heaven : in
the forgiveneſs of ſins by Chriſt Jeſus : that the
body thall riſe again at the great day of judgment,
and
;
the CHURCH CATECHISM.
47
and be reunited to the ſoul : and that there will
be an everlaſting life after death. To all which
we ſay Amen-, which, in this place, means yea,
verily, and is an affirmation or afſent to the truth
of what we have been repeating.
But this is not all that is meant by the chriſ-
tian faith. Faith is one thing, belief is another.
Many believe every article of the apofles creed,
and yet are very far from the kingdom of God. It
is not a notion in the head that will gain ſalvation,
for with the heart man believeth unto righteouſneſs.
Theſe things, conſidered as general truths, will be
of no ſignification, unleſs we bring them hon
to ourſelves; and this we are directed to de un
our catechiſm, in her next queſtion and anſwer.
The queſtion is, “What doſt thou chiefly learn
" in theſe articles of thy belief?” The anſwer is,
“ Firſt, I learn to believe in God the Father, who
“ hath made me and all the world ; fecondly, in
« God the. Son, who hath redeemed me and all
“ mankind ; thirdly, in God the Holy Ghoſt, who
ci fanctifieth me and all the elect: people of God.”
This is the chriſtian faith, and this I ſhall alſo ap-
ply to ourſelves as I go along.
We are taught by this faith, not'only to believe
in God as the creator and governor of the univerſe;
but alſo in his particular providence. Whoever
is converted and brought home to God by ſincere
repentance, (as above deſcribed) is made a par-
taker
1
48
An EXPOSITION of
1
taker of the chriſtian faith : this faith is the gift
of God, and by the medium of faith he is juſti-
fied, by this faith, as the means. Our juſtifica-
tion is entirely owing to the free grace of God in
Chriſt Jeſus; but faith is the means or inſtrument
by which this juſtification is applied to us, and by
which we apprehend it; and this faith enables us
to ſee God, not only as our Lord and Creator, but
alſo as our Father and our Friend; as a tender
compaſlionate parent, providing for our wants,
and chaſtiſing us for our diſobedience, according
to the wife diſpenſations of his providence. By
this faith the chriſtian is enabled to ſee God as
reconciled to him through the blood of his Son ;
for God, out of Chriſt, is a conſuming fire. But by
this grace the chriſtian ſees his wrath averted from
him, and perceives him as ſtanding in the neareſt
relation to him : he caſts all his care' and confi-
dence
upon
this merciful God, who he knows is
able and willing to provide for his ſpiritual and
bodily wants.
And now, ny brethren, have we received this
faith? Is the God who made us, and all the world,
our father? Do we truſt in him, hope in him, fear
him, love him, obey him, ſerve him, depend on
him, as if he'were indeed our father? Is he in-
deed our reconciled father? Is he no longer a con-
ſuming fire, but is he made one with us again by.
Chriſt Jeſus? Have we received the earneſt of the
- spirit
1
the CHURCH CATECHISM.
49
ſpirit of adoption, whereby we cry, Abba, Father?
If ſo, happy are we; if not, let us not reſt till
we obtain this glorious privilege. And conſider,
my brethren, what a dreadful thing it is to be at
enmity with the eternal God of heaven and earth;
and, unleſs he is our father, he is indeed a jealous
God, ready to execute vengeance upon us.
0!
let us cry mightily unto him, that we may receive
the adoption of fons.
The next particular the chriſtian faith. leads uş
to is, to believe in God the Son, who redeemed us and
all mankind. This is the peculiar happineſs of the
converted chriſtian ; he is not only made to be
lieve in general that Chriſt died for finners, but
is enabled to ſee his own fins pardoned and for-
given. It is in God the Son who redeemed me,
This is, indeed, a great and precious privilege ;
would to God we were ſenſible of the worth of it!
The converted chriſtian, by the help of divine
faith, which God gives him, is enabled to ſee
his fins pardoned, to ſee the Lord Jeſus to be his
Redeemer and mighty deliverer. None but thoſe
who have experienced this knowledge can deſcribe
that inward peace and fatisfaction, that joy and
comfort, which ariſes in the ſoul from a ſenſe of
ſin pardoned. How is that foul ſupported under
all difficulties and trials, which has experienced
the Lord Jeſus as its gracious phyſician? Who-
ever of us has experienced this ineſtimable blef-
E
ſing,
1
1
50
An EXPOSITION of
fing, is ſenſibly convinced that God is reconciled
to him, that his ſins are pardoned, and Chriſt
Jeſus is a Redeemer to his ſoul? Thoſe who
have, need not be told to give God the glory
thoſe who have not, (and, I fear, they are the
greater number) let me adviſe to ſeek it earneſt-
ly. Be but ſincere, wait but at wiſdom's gate,
and God will not fail to ſpeak peace unto your
ſouls.
O! that he would bring home to himſelf all
here preſent, and ſay unto every ſoul among us,
as he did to the man ſick of the palſy, Son, be
of good cheer, thy Sins are forgiven thee.
Thirdly, The other bleſſing attending this di-
vine
grace
of faith is, that it teaches the chriſtian
to believe in God the Holy Ghoſt, who fanctifieth him
and all the elect people of God. As he is enabled
to fee God the Father as his guardian, and friend,
and kind benefactor ; as he is enabled to ſee God
the Son as his bleſſed Saviour and Redeemer, to
reſcue him from endleſs Miſery, fo is he bid to
look up to God the Holy Ghoſt, as bearing a
part, and acting a kind office in his redemption.
He finds his ſoul renewed and fanctified by his effi-
cacious influences, and enjoys ſweet and comfort-
able communion with his God: by this communion
of the Holy Ghoſt his whole nature is changed ;
he is enabled to bring forth the fruits of the ſpirit
in a life of righteouſneſs and true holineſs. Thus
his
/
the Church CATECHISM.
51
1
his faith is not a mere belief, 'but an inward
working principle leading him to holineſs of
heart and life; and to this he is directed by the
grace of the Holy Spirit, who fanctifieth him,
and all the elect people of God, all thoſe who are.
thus united to Chriſt,
And now to apply this. Let us examine our-:
ſelves whether we have received this ſpirit. If
we have, let us convince the world of it by our
lives and converſations ; if we have not, let us
beg of God to give it to us ; for we may be
aſſured, that 'the outward air is not more necef-
ſary for our bodies, than the operations of the
Holy Spirit are for our ſouls. 'Tis he alone can
convince us of ſin, he alone it is who can open the
eyes of our mind, and bring us acquainted with
the things of God.
Let us then, my brethren, if we are deſirous
of eternal ſalvation, implore his gracious influ-
ences ; let us intreat the almighty God to give
us the grace of his Holy Spirit, that we inay
walk worthy of our vocation, and be rendered
meet to be partakers of the inheritance with the ſaints
in light; and I know of no words more proper than
thoſe of our own church.
Almighty and everlaſting. God, heavenly
" Father, we give thee humble thanks that thou
« haft vouchſafed to call us to the knowledge of
" thy grace and faith in thee; increaſe this know-
ledge
.
E 2
52
An EXPOSITION of
“ ledge and confirm this faith in us evermoré.
" Give thy Holy Spirit to every ſoul here pre-
« fent, that we may be born again, and made
" heirs of everlaſting ſalvation, through our :
" Lord Jeſus Chriſt, who liveth and reigneth,
“ with thee and the Holy Spirit, now and for
"ever, Amen."
:
SERMON
1
the CHURCH CATECHISM.
53
SERMON III.
St. James's Epiſtle General, Chap. ii. Verſe 24:
re ſee, then, how that by works a man is juſtified, and
not by faith only.
A
S we have already conſidered the nature of
the chriſtian covenant, and of the chriſtian
faith, as alſo what is required of us to believe,
we are, in the next place, to attend to what is re-
quired of us to do.
We are taught, by our chriſtian.catechiſm, the
nature of the chriſtian obedience. The firſt point
is repentance, or converſion to God. This was
contained in the firſt promiſe made for us in our
baptiſm, viz. that we fauld renounce the devil and
all his works, the pamps and vanities of this wicked
world, and all the ſinful lufts of the fleſh: The ſe-
cond is faith, implied in theſe words, that we ſhould
believe all the articles of the chriſtian faith.
Next in order to theſe is the chriſtian obedi-
We are to ſhew our faith by its fruits,
which will be diſplayed in real holineſs of heart
and life; for our godfathers and godmothers promiſed.
for us, thirdly, that we ſhould keep God's holy will and
commandments, and walk in the fame all the days of cur
E 3
life.
ence.
54
An EXPOSITION of
may be
very
life. To all which we acknowledge ourſelves to be
moſt ſtrictly bounden.
Now if we have received the chriſtian faith, we
cannot be deſtitute of the chriſtian obedience.
Faith and belief are two very different principles.
A man may believe all the articles of the creed,
orthodox in his opinion, and yet be
an entire ſtranger to chriſtian faith. True, genu-
ine faith is the gift of God, which never fails to
lead the poſſeſſor of it into all acts of piety and
holineſs. Every one who is poſſeſſed of this faith,
is led to it by repentance ; he is convinced of his
own vileneſs, and is brought home to God by real
and unfeigned ſorrow for his paſt offences. When
he receives this faith he is enabled to ſee his
fins pardoned through the blood of his Redeem-
er, and is convinced of his ſafety to all eternity.
This faith he knows he hath received by the in-
ward ſatisfaction he feels in his own breaſt, and
he evidences it to the world by a godly, righte-
ous, and ſober life. If he ſhould be ſuffered to
fall into any fin, he is raiſed again by ſincere re-
pentance ; and he has the comfortable perſuaſion,
that God will not caſt him off for ever; and, tho’ be
falleth, yet ſhall be find a ſtay. The ſenſe of God's
love in pardoning his offences will always be a
vital principle of holineſs within him, and the
grace of God, which he has received, will always
teach him to deny ungodlineſs and worldly lifts, and
the CHURCH CATechISM. 55
1
to live ſoberly, righteouſly, and godly in this preſent
world: he will convince himſelf and the world of
the ſincerity of his profeſſion, of the genuineneſs
of his faith, by outward acts of piety to God, and
righteouſneſs to men.
And here is the place for works to be intro-
duced. They are the fruits of faith, and it is an
operative working faith that we are juſtified by.
This is inſiſted on every where in fcripture, and
more particularly in that part of it from whence I
have ſelected the words of the text.
St. James, in this chapter, addreſeth himſelf to
hypocritical profeſſors of chriſtianity, who abuſed
the doctrine of God's free grace in Chriſt Jeſus
as laid down by St. Paul, and imagined they had
a liberty of gratifying all their luſts and appetites,
and that they might continue in fin, provided
they did but believe ; fubftituting belief in the
room of faith. The apoſtle reproves them for
this error, and convinces them of their impious
abſurdity by a very familiar argument: What doth
it profit, my brethren, though a man fay be bath faith
and have not works ? Can faith fave him? If a bro-
ther or fifter be naked and deſtitute of daily food, and
one of you ſay unto them depart in peace, be you warmed
and filled; notwithſtanding you give them not thoſe
things which are needful for the body, what doch it
profit? Even ſo faith, if it hath not works, is dead,
being alone. Faith unattended with its proper evi-
dences can be of no avail. The Apoſtle goes
**
E 4
on :
56 An EXPOSITION of
on: Yea, a man may ſay, thou haſt faith and I have
works ; few me thy faith without 'thy works, and I
will fhew thee my faith by my works. A man may
ſay to any one that contends for an Antinomian
faith, how wilt thou convince me of thy faith?
If it produces no good in thy life, I cannot be-
lieve thou haſt a ſaving faith ; whereas, when I
tell thee I have faith, I appeal to my works for
the truth of my aſſertion: you may be convinced
of my faith by my works, as a tree is known by
its fruits. The Apoſtle proceeds: Thou believeſt
ibat there is one God; thou doeft well; the devils alſo
believe and tremble : but wilt thou know, vain man,
that faith without works is dead? Was not Abraham,
eur father, juſtified by works, when he had offered I-
ſaac his ſon upon the altor ? Seeft thou how faith,
wrought with his works, and by works was faith made
perfect? And the ſcripture was fulfilled, which faith,
Abraham believed God, and it was imputed to him for
righteouſneſs: and be rúas called the friend of God. Ye
ſee, then, how that by works a man is juſtified, and
not by faith only.
As this part of holy writ has been greatly con-
troverted, it may not be amiſs to ſet it in its proper
light, which I ſhall endeavour to do in the follow-
ing diſcourſe: my ſubject naturally leads me to it,
which is, the chriſtian obedience, as contained in
the ten commandments, and explained in our truly
chriſtian catechiſm. I finall, therefore, firſt en-
deavour to fhew the meaning of the words in the
text ;
ibe CHURCH CATECHISM.
57
1
text; and, ſecondly, ſhall apply them to ourſelves,
by conſidering the above-mentioned portion of our
church-catechiſm.
And may the holy and Almighty Spirit incline
us to receive, with meekneſs, the true word of
life ; and grant, that we may not be forgetful
hearers, but doers of the word.
Firſt, then, I ſhall endeavour to fhew the
meaning of the words in the text, Ye ſee, ther,
how that by works a man is juſtified, and not by faith
only.
Many and various have been the diſputes among
chriſtians concerning the do&rine of juſtification.
Some men, imagining there is a manifeft contra-
diction between this and St. Paul's account of jur-
tification, have
gone
the ſhorteſt way to work, and
have rejected the whole epiſtle of St. James as ſpu-
rious and uncanonical; (many Antinomians have
attempted this ;) others again (the papiſts eſpeci-
ally) have taken occaſion to infinuate, that man
has it in his own power, by his own ſtrength, inde-
pendent of divine grace, to perform works accept-
able to God; from hence hath ariſen the doctrine
of works of ſupererogation, fo greatly infifted
on by the church of Rome to this day. We
ſhall find the truth lies between theſe two ex-
tremes.
That we may be the better able to aſcertain the
meaning of the words, it may not be improper to
attend to what St. Paul hath delivered concerning
this
kart
)
1
58
}
An EXPOSITION of
this ſame point ; ſince, by comparing ſcripture
with ſcripture, we ſhall the more eaſily determine
the matter. St. Paul ſays, in the epiſtle to the .
Romans, Where is boaſting then? It is excluded. By
what law ? Of works? Nay, but by the law of faith :
therefore we conclude, that a man is juſtified by faith,
without the works of the law. If Abraham were juf .
tified by works, he hath whereof to glory, but not be-
fore God.. The meaning of the fore-cited verſe is
this : If Abraham had been juſtified by any works
of his own, he might indeed have ſome reaſon to
glory, that is, before men, but not before God,
becauſe nothing that he could do, could ſtand the
teſt of God's juſtice ; at leaſt, he would have done
no more than his duty, ſuppoſing his works ever
ſo perfect. He goes on, For what ſaith the ſcrip-
ture? Abraham believed God, and it was counted to
him for righteouſneſs. Now to him that worketh is
the reward reckoned, not of grace, (not of favour)
but of debt. A man might challenge the reward
as due to his own merit. But to him who worketh
not, who lays no ſtreſs on his own performances,
but believeth on him that juſtifieth the ungodly, his faith
is counted for righteouſneſs ; even as David alſo de-
Scribeth the bleſſedneſs of the man unto whom God in-
puteth righteouſneſs without works, ſaying, 'bleſſed are
they whoſe iniquities are forgiven, and whoſe fins are
covered, and ſo on. This (by the by) may inform
us whether David believed in Cbrift or no; ſince
4
an
the CHURCH CATECHISM.
59
an inſpired apoſtle tells us, he is deſcribing the
advantages of a chriſtian faith.
Now here, if we attend, we ſhall find what
works they were that Șt. Paul declares have no oth
ſhare in juſtifying; and if we attend to it, it will
help us greatly in our preſent enquiry. The works
here ſpoken of were the works of the law; this is
plain from what follows : he declares, that the
works of the law were ſo far from having any
ſhare in Abraham's juſtification, that the law was
not then given, for Moſes was not then born. We
Say that faith was reckoned to Abraham for righteous-
neſs; how was it then reckoned, when he was in cir-
cumciſion; or in uncircumcifion ? Not in circumcifion,
but in uncircumciſion. The promiſe that he ſhould be the
heir of the world was not to Abraham, or to his feed,
through the law, but through the righteouſneſs of faith;
for if they which are of the law be beirs, faith is made
void, and the promiſe made of none effeEt, becauſe the
law worketh wrath; for where there is no law there
is no tranſgreſion; therefore it is of faith, that it
might be by grace; to the end that the promiſe might
be ſure to all the feed; not to that only which is of the
law, but to that alſo which is of the faith of Abra-
bam, who is the father of us all.
We ſee here faith in Chriſt is called the faith of
Abraham. Why will our modern Heathens deny that
Abraham, and all the faithful, had the ſame faith
with ſincere chriſtians ? A little farther it is added,
Now it was not written for his fake alone that it was
imputed
60 An EXPOSITION of
Lor
imputed to him, but for us alſo, to whom it Mall be ima
puted, if we believe in him who raiſed Jeſus our Lord
from the dead. And again-Therefore, being jufti-
fied by faith, we bave peace with God, through our
Yeſus Chrift; by whom alfo we have acceſs, by
faith, into that grace wherein we hand, and rejoice,
in laope of the glory of God. What St. Paul (and;
indeed, the whole Bible) labours to prove, is, that
we were all loſt in Adani, and that we.can only be
reſtored by the blood of Jeſus Chriſt. It is by
the free gift of God in Jeſus Chriſt that finners are
pardoned, and accepted in God's ſight ; for, as by
one mon's diſobedience inany were made finners, ſo, by
the gbedience of ane, Jhall 39any be wrade righteous : fo
that, in fact, neither faith nor works are the
pro-
curing cauſe of our juſtification, that is the alone
wark of Jeſus Chriſt our Redeemer. Faith is the
mean or inſtrument by which the promiſe is ap-
plied to the ſoul, and works are the evidences and
diſtinguiſhing marks of a true and lively faith.
Where St. Paul ſays, that Abraham, and all true
believers, are juſtified by faith without works, he
muſt be underſtood to mean, that they were juf-
tificd by faith alone, without the works of the law.
For, the perſons he was addreſſing were ſuch as
were deſirous of returning back to the Moſaic law;
which, if they did, St. Paul aſſures them, that
Chriſt could be of no ſervice to them, becauſe,
by that, they would renounce their dependence
on him, and truſt to their own righteouſneſs. But
then,
the CHURCH CATECHSIM
61
then, when he ſays, they are juſtified by faith
without works, he does not mean that they were
juſtified by a bare belief, a dead, inactive faith,
a lifeleſs principle, a mere notion in the hearts
by ſuch a faith as was the gift of God.
wrought work of his fpirit leading and in song
them to real holineſs of heart and life. He gave
them no encouragement to build the leaſt hopes
upon, that they ſhould be accepted without a
lively and working faith. What ſhall we ſay then?
Shall we continue in fin that grace may cbound? God
forbid. How fall we, that are dead to fin, live
any longer therein? And again,but now, being made
free from fin, and become ſervants to God, ye have your
fruit unto holineſs, and, the end, everlaſting life. If
ye live after the fleſh ye ſhall die ; but if ye, through
the ſpirit, (mind that by the by) but if ye, through
the ſpirit, (not through your own ſtrength, but if
ye, through the ſpirit, do mortify the deeds of the bc-
dy, ye hall live. It is plain, from hence, that St.
Paul meant, not an Antinomiam faith, a bare be-
lief, but ſuch a faith as worketh by love. The
fame Apoſtle, in his epiſtle to the Gelations, ex-
preſſeth himſelf in the following manner: The
ſcripture has concluded all under ſin, that the promiſe
by faith of Jeſus Chriſt might be given to them that
believe : but, before faith came, we were kept inder
the law, ſhut up unto the faith which ſhould afterwards
be revealed. Wherefore the law was our ſchoolmaſter
to bring us unto Chriſt, that we might be juſtified by
faith :
62
An EXPOSITION of
faith: but, after that faith is come, ye are no longer .
under a ſchoolmaſter, for ye are all the children of
God by faith in Chriſt Jeſus. We fee here St. Paul
eleclares and affirms, that we are juſtified, or made
the children of God by faith in Chriſt Jeſus, by
faith without works, without the works of the
law.
I have already obſerved, by faith is meant a cer-
tain principle implanted in the ſoul, which will
not fail to produce piety, and holineſs of heart and
life. We ſee that the law could juſtify no man,
could make nothing perfect. Abraham was juſti-
fied by faith in Chriſt Jeſus. Although it is de-
nied that Abraham believed the goſpel, yet we are
told, in the third chapter to the Galatians, that
the firipture, foreſeeing that God would juſtify the
Heathen through faith, preached, before the goſpel,
unto Abraham, ſaying, in thee ſhall all nations be
bleſed; so that they which be of faith are bleſed with
faithful Abraham. By faith in Chriſt was Abraham
juſtified, and not by the works of the law; for,
as we read in the ſeventeenth verſe, the law was in-
troduced four hundred and thirty years after Abra-
ham's trial. And God gave Abraham the inheritance
by profniſe : and it was by faith in that promiſe
(let our modern infidels ſay what they pleaſe) it
was by faith in that promiſe that faithful Abra-
bam, and all the holy men after him, were juſtified
before God, I have God's word for my autho-
rity,
the CHURCH CATECHISM.
63
rity, and therefore ſhall never fornple to make the
affertion.
Having thus ſeen St. Paul's account of juſtifi-
cation, let us try if we can reconcile it with what
is delivered in the text. But, firſt of all, let us
obſerve, that the ſame doctrine is enforced in the
epiſtle to the Hebrews. In the eleventh chapter
tis declared, that Abraham, and all the old wor-
thies, were accepted by their faith, and that they
all obtained a good report through faith: whereas St.
James manifeſtly declares, that they were juſtified
ły works. St. Paul ſays, we are juſtified by faith
without works: St. James affirms, that by works a
man is juſtified, and not by faith only. This looks
like a glaring contradiction; and, if we under-
ſtand all the terms alike, a contradiction it certain-
ly is.
Let us examine whether both the Apoſtles mean
the ſame thing by the ſame expreſſion. But that
cannot be, becauſe they ſo manifeſtly contradict
each other; and as they were both influenced by
the ſame infallible Spirit, they muſt be right.
St. Paul muſt affix ſome other meaning to the
word works than St. James did, or elſe the juſtifi-
cation they ſpeak of muſt be different; perhaps
both theſe caſes, as I ſhall ſtate them, will prove
juſt.
And, firſt, we may be certain, that the word
qvorks (as differently uſed by the Apoſtles) has a
different meaning: St. Paul, we have obſerved,
addreſſed
1
64
An EXPOSITION of
addreſſed himſelf to judaizing chriſtians, to ſuch
as were deſirous of being circumciſed, and of ob-
ſerving the law of Moſes; therefore the works he
ſpeaks of were the works of the law; fo that,
when he ſays we are juſtified by faith only, he
means, not a dead inactive faith, but ſuch a faith
as is the gift of God; which the chriſtian is led to
by ſincere repentance, and is a principle of holineſs
within him: and in this ſenfe Abraham was juſtified
by faith; by ſuch a faith wrought in his mind, as
made him obedient to the will of God, and mani-
feſted itſelf in that remarkable degree it afterwards
did.
Now St. James was writing (as the pious Mr.
Burkit obſerves) to hypocritical profeſſors, to ſuch
perſons as aſſerted, that they were ſaved by believing
in-general that Chriſt died, although they con-
tinued yet in their fins. For that reaſon he in-
forms them, that a faith, unattended with good
fruits, will be of no avail; the true chriſtian faith
is always evidenced by good works : and in that
he is confirmed by the whole tenor of ſcripture,
When we preach up juſtification by faith, we
mean, not a dead, lifeleſs faith, (the faith of
devils) but ſuch a faith as is the gift of God, wit-
neſſed to fouls by his ſpirit, and leading them into
holineſs of heart and life. Thoſe who have it are
changed from nature to grace, from death to life,
and are the ſervants of the moſt high God: And
in this fenſe Abrahaiis might well be ſaid to be juſti-
fied
the CHURCH CATECHISM.
65
fied by works, that is, by ſuch a faith as was pro-
ductive of good works. But (by the by) Abra-
ham would have been juſtified by his faith if he
had done no works, if he had not prepared to
offer up his ſon; for God, who knew his faith,
could not but know his ſincerity and good inten-
tion, and would (no doubt) have juſtified him
if he had had no opportunity of reducing his
faith to practice: ſo that by this we may fee that
a man may have faith without works, but he can-
not have works without faith. This was the caſe
with the thief on the croſs, and I will produce niy
authority for it preſently. St. James here joins
them together, and looks not on them as two dif,
ferent principles ; ſo that when St. Paul ſays,
Abraham was juſtified by faith without works, he
means, that he was juſtified by faith in Chriſt, with-
out the works of the law; and, when St. James
ſays he was juſtified by works, he means, ſuch
works as were the fruits of a true and lively faith
in Jeſus Chriſt.
But then we are to obſerve, that a man niuft
have faith before he can have works, as well as a
ſhip muſt have water before it can ſwim ; for,
though Abraban was juſtified by works, and all
faithful people maġ be ſaid to be juſtified by works,
yet they are not juſtified in the ſame fenſe; for, as
the Apofles mean not the ſame thing by works,
fo neither do they mean the fame thing by julli-
F
fication.
66 An EXPOSITION of
men.
fication. The juſtifications here ſpoken of are
very different: St. Paul ſpeaks of the juſtification
before God, St. James of the juſtification before
God muſt certainly know the inmoſt ſecrets
of the ſoul; he can tell whether the chriſtian's
faith be ſincere, though he may have no opportu-
nity of evidencing it to the world, owing to his
incapacity or death; but man cannot tell whether
my faith be ſincere but by my outward conduct.
If I am converted to God, and united to him by
faith, I am immediately accepted in his fight, my
fins are pardoned, and my perſon is juſtified: but,
whatever privileges I enjoy by this, wliatever
comfort I may experience in niy own mind, yet
I can never convince the world of the ſincerity of
my profeſſion but by the fruits of my faith. .
And it is thus St. James put the caſe: Yea, a
man (not God) j'ea, a man may ſay, thou haſt faith
and I have works ; new me thy faith without thy
quyorks, and I will Mew thee my faith by my 'works.
If a perſon (after he is converted, and has re-
ceived this faith) live long enough to reduce his
faith to practice, it is his duty, and he dare not
do otherwiſe: but then he will never be proud of
his works, as knowing they are none of his works :
his ſalvation is wholly owing to the boundleſs love
of the Lord Jeſus Chriſt. The faith that applies
this to his ſoul is the gift of God, and the works
that flow from it are the works of divine grace
upon
the CHURCH CATECHISM.
67
upon his heart; it is the Holy Spirit of God that
leads him into the right way.
This is not only the doctrine of the New, but
alſo of the Old Teſtament: none of the Old
Teſtament Saints laid any ſtreſs on their own per-
formances, but conſtantly called upon God for
freſh ſupplies of grace. David ſays, Open thou
mine eyes that I may ſee the wondrous things of thy
law; incline my heart to tly teſtimonies, &c.
Before God, then, we are juſtified by faith;
but, before men, we are juſtified by works. Blar-
phemous indeed is the aſſertion, that works com-
mend us before God. We are poor, vile earth,
and miſerable ſinners, and can do no acceptable
ſervice to God. Our own hearts will tell us ſo, if
we aſk them the queſtion. We are juſtified only
by faith in Chriſt Jeſus. This Faith, however,
is a vital principle of holineſs within us, and they
who really have it are never deſtitute of good
fruits. Works are very far from being unneceſ-
ſary, becauſe, without them, our faith can never
be tried: but we muſt be careful to diſtinguiſh
what our Works are ; nothing performed in our
own ſtrength, no fyítems of morality, however
finely digeſted, will abide the examination of our
heavenly Father. The works of a chriſtian muſt
proceed from faith, and faith is the foundation of
all chriſtian graces, as St. Auftin obferves in a
diſcourſe on this very paſſage, " Good works fol-
F 2
si low
68 An EXPOSITION of
“ low the juſtified perſon, but do not attend the
unjuſtified one.
Works are ſo far from having any hand in our
juſtification before God, that we can do no good
works till we are juſtified. To the truth of this
the homily of our church upon good works an-
nexed to faith, may bear witneſs : “ Faith giveth
“ life to the ſoul, and they be as much dead to
- God that lack faith, as they be to the world
" whole bodies lack ſouls. Without Faith, all
.65 that is done of us is but dead before God, al-
-though the work ſeem never ſo gay and glorious
" before man.
Where the faith of Chriſt is not
“ the foundation, there is no good work, what
“ building foever we make. There is one work
" in the which be all good works, that is, faith,
“ which worketh by charity: If thou have it,
“ thou haſt the ground of all good works. All
" the life of them that lack the true faith of
« Chriſt is ſin.” And again we are told, in the
fame homily,.“ Faith may not be named without
good works, for then it is no true faith; and,
though it is adjoined to works, yet it is above
- the works; for as nen, that be very men in-
$ deed, firſt have life, and after be nouriſhed,
" ſo'muſt our faith in Chriſt go before, and after
“ be nouriſhed with good works; and life
« without nouriſhment, but nouriſhment cannot
66 be without life. A man muſt needs be nou-
66 riſhed
may be
the Church CATECHISM.
69
{
se riſhed by good works, but firſt he muſt have
" faith. He that doth good deeds, yet without
“ faith, he hath no life. I can ſhew a man that
" by faith, without works, lived and came to
“ heaven, but without faith never man had life.
" The thief that was hanged when Chriſt ſuffered
" did believe only, and the moſt merciful God
juſtified him. And becauſe no man ſhall ſay
again, that he lacked time to do good works,
66 for elſe he would have done them, truth it is,
6 and I will not contend therein; but this I will
ſurely affirm,' that faith only ſaved him. If hè,
“ had lived, and not regarded faith, and the works
thereof, he ſhould have loſt his ſalvation again.
“. But that is the effect that I ſay, that faith by
" itſelf faved him; but works by themſelves never
" ſaved any man. Here you have heard the
6. mind of St Chryfoftom, whereby you may per-
“ ceive, that neither faith is without works, hav-;
“ ing opportunity thereto, nor works can avail to
• everlaſting life without faith."
Here are the concurrent teſtimonies of one of
the firſt fathers of the chriſtian church, and of
our own pious reformers, and this may ſerve as
an anſwer to thoſe who aſk us why we dwell always
upon Jeſus Chriſt, and do not ſometimes preach
good works, viz, Becauſe we think it not quite fo
proper to put the cart before the horſe, which all
thoſe do who preach up works to their hearers,
before
F 3
70
An EXPOSITION of
before thoſe hearers have attained to true chriſtian
faith. They may work for ever, and be farther
from heaven than when they firſt ſet out. Wno-
ever goes about to work out his falvation before
he is brought home to God by faith in Chrift
Jeſus, is ſtriving againſt the ſtream, and does
deſpite to the ſpirit of grace. O! my brethren, cry
mightily to God for this faving faith.
Again. We think it not quite ſo proper to bid
a inan walk without legs, which all thofe do who
preach up works without faith in Chriſt. We
think it not quite ſo proper to bid a man build a
houſe without materials, or without laying the
foundation, which all thoſe do who preach up
works without beginning with faith in Chriſt. We
think it not quite ſo proper to imitate the Egyptian
taſk-maſters, and command the people to make
brick without ſtraw, which all thoſe do who preach
up works without faith in Chriſt. And, laſtly, we
think it not quite fo proper to be guilty of perjury,
which all thoſe are who preach up works, without
laying the foundation in Jeſus Chriſt.
Theſe are my reaſons, and I could give you as
many more, if you had time to hear them : for I
can ſafely appeal to the ſacred ſcriptures, to all
the primitive fathers, to all the foreign proteſtant
churches, to our own pious reformers, to our own
church in her articles, homilies and liturgy, as
alſo
1
the CHURCH CATECHISM.
71
alſo to the writings of her ableſt divines in her
better days.
This, viz. Juſtification by Chriſt alone, without
our merits or deſervings, this is the doctrine which
the papiſts always oppoſe, and, in defence of
which, Cranmer, Latimer, Ridley, Hooper, Taylor, and
a whole army of martyrs, nobly bled; this is the
doctrine our forefathers hazarded their lives in de-
fence of, that they might tranſmit it to us in
its primitive purity. · How would the venerable
biſhop Hall, or the learned Andrews, (who lies en-
tombed in this place) how would either of them
ſtand amazed to hear thoſe doctrines they ſo brave-
ly defended, exploded and ridiculed as wild en-
thuſiaſm? But God is faithful, who has promiſed
to his church, that the gates of bell ſhall not prevail
againſt it.
Our fore-fathers enjoyed this doctrine, and
were conſpicuous for their piety; but we, their
wiſer children, have a better taſte; the ſtale doc-
trines of chriſtianity are a worn-out ſubject; ſo
now we are harangued in the ſofteſt manner, and
adviſed « to pluck the fragrant fruit of virtue
6 from the fair tree of nature, and to avoid the
prickly brambles of immorality and vice ;"
and the polite people are all charmed, pay their
devoirs to each other, and go home quite de-
lighted with the fleek divine. Here is the fine gold
changed,
F 4
72 An EXPOSITION of
1
changed, the filver become droſs, and our wine' mixed
with water.
I ſhould now apply. what has been ſaid, as I
promiſed, but I muſt defer it to another diſcourſe;
in which diſcourſe I give you my promiſe, that,
for once, I ſhall preach up works very ſtrongly.
In the mean time. I ſhall leave you the words of
that learned and venerable prelate archbiſhop Uſher,
ị chuſe to deal in old divinity, for there is
very
little of the modern worth attending to.
No man
having drank old wine, ſtraitway defireth new, for
he faith the old is better. His words are theſe :
“ Faith (in the point of juſtification) is an in-
" ſtrument whereby my juſtification is wrought,
an inſtrument whereby Chriſt is received ; and
" the weakeſt hand may receive a piece of gold
as well as the ſtrongeſt. We muſt know, that,
" in the point of receiving, we all live on God's
« alms, all our juſtification is his free gift, and
« faith is that palſy hand which receives all our
se comfort. It is not then a faith that juſtifieth,
o but faith. It is called by Peter, a like precious
faith. Simon Peter, a ſervant and an Apoſtle of
Jeſus Chriſt, to them that have obtained like preci-,
ous faith with us, through the righteouſneſs of
" God, and our Saviour Jeſus Chriſt. It is ouolijos,
equally valuable in the meaneſt chriſtian, that
54 hath a trembling hand, to pitch on that, and
" draw virtue from him; it is a like precious
56 faith
the CHURCH CATECHISM.
73
« faith in them, as in the moſt great Apoſtle
" Peter, and all the reſt.” Which faith may the
God and father of all mercy vouchſafe to dif-
penſe to all here preſent, for the ſake of Jeſus
Chriſt our redeemer ; to both whom, in the
unity of the Holy Ghoſt, three in one, and
one in three, be aſcribed all the glory of man's
redemption now,
henceforth, even for ever.
Amen.
1
4
4 비
​ate
1
1
1
A
SERMON
1
74
An EXPOSITION of
S E R M O N
IV.
JOHN, Chap. xiv. Verſe 15.
If ye love me, keep my commandments.
UR bleſſed redeemer in this chapter com-
forts his faithful ſervants under their affic-
tion at his approaching death; he acquaints them
with the neceſſity there was for him to ſuffer
death, that the world through him might be ſaved ;
he informs them that he was going to prepare a
place for them, and that he would accompany them
with the gracious influences of his Holy Spirit,
even to the end of the world ; that he would water
his church with the dew of his grace and bleſſing,
and lead it thro' the wilderneſs of this world to
manſions of bliſs and glory in the kingdom of
heaven; he encourages them to perſift in their
fidelity to him, and promiſes to be a God nigh unto
them in all that they ſhould call upon him for. What-
Soever ye ſhall aſk in my name, that will I do, that the
Father way be glorified in the Son. If ye Mall aſk
any thing in my name, I will do it. As this muſt
have been matter of great conſolation to his for-
rowful diſciples, ſo the engaging and pathetic
manner in which he bids them farewell, muſt
knit
S
+
the Church CATECHISM.
75
knit their affections more cloſely to him, and draw
them with the cords of love. He therefore be-
ſpeaks their love, and commands them to expreſs
that love by an obedience to his injunctions; for,
wherever the principle of love is implanted, it
will not fail to thew itſelf on all occaſions; there
will be an eager deſire of pleaſing the beloved ob-
ject, and no opportunity to effect it will be let
lip.
For this reaſon our Redeemer commands his
diſciples, and in them he commanded us, to yield
a ready and willing obedience to his will; If ye
love me, faith he, keep my commandments. Theſe
words are ſo plain that they need no particular ex-
planation ; I ſhall therefore conſider them as con:
taining a general precept, and ſhall accordingly
apply them to my preſent purpoſe, which is, to
treat of the nature of chriſtian obedience, as
contained in the ten commandments of God.
The intervention of the late feſtivals prevented
my doing this before, and I intend it for the ſub-
ject of the following diſcourſe.
In my laſt diſcourſe I obſerved, that works are
the fruit or ſign of a faving faith, and that, where-
ever that faith is, works will always attend as a
natural conſequence, as much as light and heat
flow from the ſun.
And here is the place for works to be introduc-
ed; they are not the cauſe of our juſtification,
becauſe a man muſt be juſtified, before he can
perform
76
Ai EXPOSITION of
1
1
man.
perform good works; but they are the inſeparable
attendants on true juſtifying faith.
I endeavoured, at the ſame time, to reconcile
the ſeeming difference between St. Paul and St.
James, with regard to the means of juſtification,
by. ſhewing, that the works each ſpeaks of are
very different; St. Paul meant the works of the
law, St. James ſpeaks of ſuch works as proceed
from a true and lively faith. I likewiſe obſerved,
that the two Apoſtles mean different things by the
term juftification ; St. Paul ſpeaks of juſtification
before. God, and St. James of juſtification before
I
gave
ſufficient reaſons in defence of this
affertion, and propoſed to apply the doctrine to
ourſelves, viz. that it is incumbent on us to ſhew
the foundneſs of our faith in the exemplarineſs of
our lives : without this, our faith is only a bare
belief, and our profeffion no better than an out-
fide ſhew, and mere formal hypocriſy.
To proceed. After having opened and explain-
ed the doctrine of repentance and faith, our
church, in her excellent catechiſm, proceeds to
teach us the chriſtian obedience. Three things
we may recollect are required of us, repentance,
faith, and a holy life; the two former have been
fully conſidered, the laſt is now under conſidera-
tion.
After a ſhort expoſition of the Apoſtles creed,
the catechift addreſſes the party in the following
words: You ſaid that your godfathers and godmothers
did
}
the CHURCH CATECHISM.
77
did promiſe for you that you ſhould keep God's com-
mandments; tell me how many. there be ? The anſwer
is, ten.' And the party is again aſked, which be
they? To which it is anſwered, the ſame which God
Spake in the twentieth chapter of Exodus, ſaying, I
am the Lord thy God, who brought thee out of the
land of Egypt, out of the houſe of bondage: The
firſt commandment is, Thou ſhalt have none other
Gods but me; and ſo on to the end of the ten
commandments. I propoſe to give a ſhort para-
phraſe upon each command as I go along, and
then to apply the whole, the ſubſtance of both
tables, to ourſelves. And may the good Spirit of
God be preſent with us at this time, that thoſe
who are united to Chriſt may be enabled to ſhew
the fruits of their faith, and that the unconverted
may have the precepts of the law ſet home upon
their conſciences, and be awakened, and converted,
and live.
Theſe commandments I ſhall preſs home upon
two forts of people; firſt, upon thoſe who have
already attained to the true faith of Chriſt, in
order to convince them of the neceflity there is
of a more chan ordinary circumſpection on their
part, that the enemy may have no reaſon to blaf-
pheme. I do it in order to guard you againſt the
antinomian doctrine, that a bare belief is ſufficient
to falvation. This doctrine is indeed dangerous,
it tends to licentiouſneſs, and is entirely repugnant
Lo ſcripture, as well as to our own church, in the
latter
6
78
· Án EX POSITION of
.
<C
latter part of the ſeventh article: “ Altho' the
66 law given from God by Moſes as touching cere-
6 monies and rites, do not bind chriſtian men,
nor the civil precepts thereof ought of neceffity
“ to be received in any commonwealth ; yet, not-
withſtanding, no chriſtian man whatſoever is
66 free from the obedience of the commandments
“ which are called moral.” And, again, her
twelfth article faith thus : 66 Albeit that good
« works, which are the fruits of faith, and fol-
6 low after juſtification, cannot put away our
« fins, and endure the ſeverity of God's judg-
ment, yet are they pleaſing and acceptable to
« God in Chriſt, and do ſpring out neceſſarily of
a true and lively faith, inſomuch that by them
a lively faith may be as evidently known as a
“ tree difcerned by the fruit.” Altho' theſe teſti-
monies prove that works have no hand in our juſti-
fication, yet works always follow it, and are the
chriſtian's evidences that he is in a ſtate of falva-
tion.
The other perfons, before whom I would lay the
law as clearly as poſſible, are finners and unbe-
lievers, thoſe who are without God in their hearts,
and are unconcerned about their ſpiritual ſtate,
that they may ſee the danger they are in from
their breach of it, and be prevailed on to come to
Chriſt in unfeigned forrow, and with tears of ſin
cere repentance.
CC
1
1
The
the Church CATECHISM.
79
The firſt commandment is, Thou faalt have none
other gods but me. Now, as the negative includes
alſo its poſitive, we may obſerve, that we are not
only prohibited certain crimes, but are command-
ed to practiſe the oppoſite graces; ſo that in all
theſe negative precepts, poſitive inſtitutions are
alſo implied. In this precept, then, we are com-
manded to have our whole thoughts and deſires
fixed and centered upon God alone, to make him
the ſupreme object of our affections, to depend
entirely on him, for protection here, and for ſal-
vation hereafter, to make his will the rule of all
our actions, and to take care that every action of
our lives, every circumſtance and part of our con-
duct, may tend to promote his honour and glory;
to believe in him as our God and Father, as re-
conciled to us in Chrift, as our friend and bene-
factor, as our merciful creator, redeemer and
ſanctifier.; we are to contemplate his eſſence, to
admire his glory and perfections, and ſtudy to
imitate him in all the various attributes he exhibits
and diſplays.
Sins againſt this commandment are atheiſm and
infidelity, unworthy thoughts of God, irreverent
expreſſions, and ungodly actions. We break this
commandment whenever we place that affection
on created objects which is due to God alone,
when we do not love him with every faculty of
our ſoul, when we fear man more than God,
when we neglect our duty to him for fear of
giving
& An EXPOSITION of
A
giving offence to the world, to avoid the imputa-
tion of fingularity, or any other epither the men
of this world ſhall (in their great wiſdom) be
pleaſed to diftinguiſh us by. We tranſgreſs this
precepť whenever we divide our hearts between
God and mammon, when we preſume on his
mercy or deſpair of his favour, when we murmur
or repine at the amicțions he ſends us, and refuſe
to ſubmit to all his diſpenſations, when we are
more ſollicitous about the meat that periſheth, than
about that which endureth for ever, when we turn
a deaf ear to his invitations to repentance, when
we deſpiſe his threatnings and diſregard his pro-
miſes; in ſhort, we are guilty of the breach of
this command, whenever our whole heart and ſoul
are not right with God,
The ſecond commandment is, Thou shalt not
make to thyſelf any.graven image, and ſo on. In
this precept we are enjoined to worſhip the Lord
our God in ſpirit and in truth, to pray unto him,
to praiſe his name, to hear his word, and to at-
tend on his ordinances with reverence and decency,
agreeably to his will, in ſuch manner as he hath
willed and commanded us to do.
Sins againſt this commandment are idolatry and
ſuperſtition. As the firſt commandment forbids
us to acknowledge any other God than Jehovah
alone, to this forbids us to worſhip that God in a
wrong manner. We are forbidden to make any
repreſentation of him, or to liken him to any
created
the CHURCH CATECHISM.
81
created being; we are to make no fimilitude or
repreſentation of him according to our grofs con-
ceptions, but to conceive him as a pure and holy
being, merely ſpiritual, without body, parts, or
paſions, and as ſuch to adore him from the very
bottom of our ſouls in ſpirit and in truth.' We
are to worſhip none but God, much leſs are we
to make any images or repreſentations of created
beings to worſhip them.
The charge of idolatry, and conſequently,
a breach of this command, is juſtly thrown upon
the papiſts. It is well known that they pray, and
avow the practice of praying, to faints and angels,
and by that means deprive God of his glory, by
paying divine honour to his creatures; for, if
prayer and adoration be not divine honours, I
confeſs myſelf at a loſs to know what are.
As to
their uſing of images by way of mediums or
helps, it is abſolutely unſcriprural, and a ſuperſti- .
tious and idolatrous cuſtom: they themſelves
(their teachers I mean) are fo ſenſible that their
practice in this particular is forbidden by this com-
mand, that in moſt of their books of inſtructions
they omit the ſecond commandment, and divide
one of the others into two, to keep up the
appearance of ten commandments. I am aware
that here in England, in the books they publiſh
and diſperſe among our common people, they
pretend to diſallow of this practice, and inſert all
G
1
the
82
An- EXPOSITION of
the commandments as they ſtand in the bible;
but if is for Cál very good' reaſơn, becauſe, were
they i to omit the fecond commandment in this
country, where the bible is, or may be, in all
Hands, the impoſture would be fo conſpicuous and
glaring, "that it muſt néceſſarily be detected; but
abroad, in thoſe countries where the ſcriptures are
locked up from the generality of the people, lit' is
their common practice.
To proceed. . 'We are forbidden in this precept
to entertain any irreverent thoughts or conceptions
of God, not to liken him in our mind to any
created object; we are not to think of him impro-
perly, but to worſhip and ferve him in the way he
has preſcribed, and in no other. This command
is enforced upon us with the ſtrongeſt fańction, viz.
from the conſideration of the awful attributes of
God : For I, the Lord thy God, am a jealous God,
viſiting the fins of the fathers ripon the children. ---If
we view God as a God of ſtrict juſtice, how
dreadful and tremendous muft 'he appear. 9. To
the wicked and unconverted he is indeed a jealous
and a dreadful God. In the law he is a confurning
fire, When the law was given from mount Sinai,
it was delivered in majeſtic terror, it was attended
with thundering's and lightenings, with blackneſs of
darkneſs and tempefts: the ſcene was ſo dreadful that
Moſes ſaid, I exceedingly quake and tremble ;;_and if
to much as a beaſt touched the fountain, it was to be
ſoned
1
the CHURCH CATECHISM,
83
ſtoned, ók-thruſt through with a dart. And in the
fame manner, whenever a ſinner looks upon God
as delivering the law, and exacting a ftrict obedi-
ence to it, he muſt behold him arrayed with terror.
But if we leave mount Sinai, and turn our eyes to
mount Calvary, there we ſhall behold him as a God.
of love and mercy, as faving us from the curſe of
the law, and accepting a ranſom in our ſtead by
the blood of the lamb.
The third commandment is this : Thou ſhalt not
take the name of the Lord thy God in vain, for the
Lord will not bold him guiltleſs that taketh his name
in vain. . In this. precept we are commanded to bom
nour God's holy name and his word, to ſpeak of him
with reverence and fear, to pray unto him in
all humility, to praiſe him with decency and de-
votion.
Sins againſt this commandment are blaſphemy,
perjury, profane curſing and ſwearing,' indecent
expreffions, irreverent ſpeeches. We violate this
precept, whenever we make mention of his name
with polluted lips, when we do not ſpeak with be-
coming fear and veneration,, every time we men-
-tion his name in our converſation, unleſs that
mention be made of him with a ſerious intent, and
with a deſire of promoting his glory; whenever
we take his name in our mouths upon any ſudden
ſurprize, or upon any trifling occaſion, or, indeed,
upon any. emergent occaſion, except his honout
requires
mr.
G2
84
An EXPOSITION of
requires it of us; every time we do this we rebel,
and are an abomination to the Lord.
Again. We tranſgreſs this command whenever
we worſhip God improperly, even in our religious
exerciſes,' in our devotional duties ; we take the
name of God in vain, whenever that name is upon
our tongues and not in our hearts; in our public
worſhip we profane his name, when we profefs
. to
call upon the Lord to have mercy upon us, to give
his ſpirit to renew and fanctify us, when at the
ſame time we do not ſo much as care whether he
hears us or not, when we are looking about us,
and intent upon other objects, at the very time,
when, with our tongues, we implore his pardon
and forgiveneſs for his dear Son Jeſus Chriſt's
ſake; whenever we do this, we are guilty of pro-
faning that great and fearful name, the Lord our
God.
Theſe are ſome few of the breaches of this
command. It is impoſſible to bring the ſeveral
inſtances of diſobedience to theſe commandments,
with their ſeveral aggravations, within the com-
paſs of a diſcourſe, I can only hint a few of them;
but theſe few will be ſufficient, I hope, to-con-
vince”us that we have all tranſgreſſed the law, and
are incapable of performing it. However, if any
are determined to try the experiment, to keep the
whole law in their own ſtrength, and to merit
heaven by their works, they ought not to be
offended
the CHURCH CATECHISM.
8:5
offended if I inform them what thoſe works are,
which a perfect God requires.
The fourth commandment is, Remember that
thou keep holy the ſabbath day, and ſo on. In ghis
precept: we are enjoined to ſet apart one day, at
leaſt; .for the honour of God and the concerns of
our ſouls, to lay aſide all worldly conſiderations,
and devote the whole ſeaſon to God's ſervice.
The reaſon why, in the chriſtian diſpenſation, the
day is altered from the ſeventh to the firſt, is ſo
well known, that, I preſume, I need not repeat
it, eſpecially as I gave you a diſcourſe upon this
commandment laſt year. We are hereby enjoined
to: ceaſe from worldly labour, to give reſt to all
abour: us, that they may have an opportunity of
attending on the things of God without diſtraction;
we are to employ ourſelves in his ſervice in public
and in private, in his church and in our families,
and, in ſhort, to pay the greateſt regard to it, as
being emphatically ſtiled, the Lord's day.
.. Sins againſt this commandment are, a neglect
of the fabbath, an attention to our worldly calling,
omitting the duties of the day, abſenting our-
felves from'God's worſhip, ſpending it in idle re-
creations and amuſements, in impertinent viſirs,
-and in whatever manner we are employed, unleſs
it be in his ſervice, or in the ſervice of our bre-
thren, ſuch as the care of children, viſiting the
fick, relieving the diſtreſſed, and comforting the
afflicted. We tranſgreſs this precept whenever
1
G 3
we
86 I
An EXPOSITION OF
we behave irreverently in God's worſhip: for we
may profane the fabbath even in our public duties
of religion, by not attending on them with that
ſeriouſneſs and attention, that devotion and fer-
vour, their importance demands. In this, and.
many other ways, we may, and we do, profane,
the fabbath, and, conſequently, break this com .
mandment.
Thus much for the four firſt commandments,
which are called the commandments of the firſt
table, and more immediately concern our duty to
God; the other ſix are called the commandments
of the ſecond table, and relate to our duty to our
., neighbour.
The fifth is, Honour thy father and thy mother,
that thy days may be long in tbe land which the Lord
thy God giveth thee. ' In this commandment we are
enjoined ſubmiſſion to all in authority ; we are to
pay a proper deference to all our ſuperiors, to be.
obedient to the higher powers, and that for the
Lord's ſake; we are enjoined duty and reſpect to
parents, to magiſtrates, to lawful governors, and
an exact compliance with all their reaſonable com,
mands. This principle of obedience we muſt in
variably obſerve, and that, not only to the good and
gentle, but alſo to the froward, not to rebel nor reſiſt
the higher powers, even when they opprefs us; we
are ſtill to obey then, ſuffering wrongfully. The
only weapons of a chriſtian againſt his lawful
gos,
yernors are prayers and intreaties. This doctrine
4
of
the CHURCH CATecĶISM, 87
of obedience (however it may interfere with hu-
man pride) is ſtrongly inculcated throughout the
ſcriptures: chriſtianity recommends and enforces
a principle of obedience.
Sins againſt this commandment are,
diſobedi:
ence to parents, unfaithfulneſs to maſters, diſaf-
fection to magiſtrates, diſloyalty to princes, and
(with great. deference to the men of wit and dig-
nity be it ſpoken) a contempt of God's miniſters.
Whenever we break the commands of our ſupe-
riors, we break the commands of God; they are
his miniſters, and, however light we may make
of a breach of God's law, we are told, that they
that reſiſt ſhall receive to themſelves damnation. I
mean not this of reſiſting princes only, but of all
acts of diſobedience to ſuperiors, whether parents,
maſters, magiſtrates, or others.
The fixth commandment is, Thou Malt do no
murder. In this we are required to preſerve the
lives, to protect the perſons, and to defend the
cauſe of our fellow-creatures.
Sins againſt this commandment are, the wilful
taking away the life of any one; directly or in-
directly, the plotting or contriving it, the ſecretly
wiſhing or deſiring the death of any perſon ; all
thoſe ſteps which tend to ſhorten our brother's
life, ſuch as perſuaſions to intemperance, or any
rah enterprize, all oppreflion and barbarity, and,
in ſhort, whatever elſe is contrary to the chriſtian
temper' of love and meekneſs, of patience and
G4
long-
1
.88 An EXPOSITION of
long-ſuffering : Again.; the crime of felf-murder,
all means which tend to deſtroy cur conſtirution
and ſhorten our own lives, are forvidden by this
commandment.
The ſeventh is, Thou ſisalt not commit adultery:
In this we are enjoined the ſtricteſt chaitity and
modeft deportment, to have our thoughts as well
as words and actions, undefiled, and free from
impurity.
Sins againſt this commandment are, all acts of
obſcenity and uncleanneſs, all impure deſires and
wanton inclinations, all that abominable, odious,
mean, fulſome, filthy, beaſtly converſation which
100 great a part of the world indulge themſelves in,
to the corruption of their own hearts, and to the
no ſmall confuſion of every modeſt perſon that
hears them.
The eighth commandment is, Thou Malt not
ſteal. In this precept we are commanded to give
every one their due, to owe no man any thing, to do
unto all men as we would they ſhould do unto us.
Sins againſt this commandment are, thefts,
frauds of all kinds, as well ſecret as open and
violent, all rapine and injuſtice. We fin againſt
this commandment when we deprive any man of
his property, when we withhold from him his due,
when we refuſe paying our lawful debts when we
are able ſo to do, when we contract debts which
we are ſenſible we have it not in our power to dif-
charge ; all unlawful bargains, all cheating and
over:
: the CHURCH CATECHISM, 89
over-reaching, all advantages taken of the igno-
rance of another, all unfair dealings in buying or
felling, all oppreſſions of the poor, all. manner of
injuſtice, are ſo many breaches of this command-
ment.
.:. The ninth commandment is, Thou ſhalt not bear
falſe witneſs againſt thy neighbour. In this we are
commanded to ſpeak the truth from our hearts, to
give our public teſtimony of our neighbour
-(whenever we are called on) in truth and ſince-
rity, without guile, without partiality, without by.
pocriſy; to defend our neighbour's character, and
to draw a veil of love over his faults and imper-
fections.
Sins againſt this commandment are, ſwearing
falſely againſt our neighbour, fpreading falſe,
ſcandalous, and malicious reports, undermining
him; all'attempts to leſſen his reputation, all mil-
conſtructions, bitter invectives, and invidious re-
flections. We tranſgreſs this precept whenever
we publiſh our neighbour's real faults, unleſs the
glory of God, or his reformation, be our chief,
our fole motive.' All ſlander and evil-ſpeaking are
: here forbidden.
We are now arrived at the tenth commandment,
which is this : Thou ſhalt not covet thy neighbour's
houſe," thou ſhalt not covet thy neighbour's wife, nor
bis" servant, ''nor his maid, nor his ox, nošs. his aſs,
: nor any thing that is his. We are cominanded in
this precepe to be ſatisfied with the ſtation God
has
ga
An. EXPOSITION of
1
has allotted us, to dą our duty in that ſphere of
life. he has placed us in, and to be content with
ſuch things as we bava: to promote our neigh-
bour's advantage, and rejoice at his ſucceſs and
proſperity.
Sins againſt this commandment are, murmur-
ing and diſſatisfaction, diſcontent, repining at our
condition, envy of others, covering our neigh-
bour's goods and property, uneaſineſs at his ſuc-
ceſs, wiſhing his ruin or diſappointment; all un
lawful attempts or deſires to diſpoſſeſs him of:
what he at preſent enjoys.
Thus have I laid before you the ten command-
ments of God, and have endeavoured to thew
what is enjoined or forbidden by them: I could
not, indeed, produce all the ſeveral aggravations,
of the fins againſt them, becauſe the time would
not permit. Theſe commandments reſpect our -
whole duty both to God and man. This is the
law by which we are to examine ourſelves, and by
which we ſhall be judged.
The ſubſtance of what I have advanced upon
theſe commandments is contained in the recapitu-
lation of the laws of each table in our catechiſm,
After the commandments are repeated, the quef-
tion is aſked, What doſt thou chiefly learn by theſe
commandments? To whịch the catechumen replies,
I learn two things, my duty towards God, and ny
duty towards my neighbour. This is followed by
another queſtion: What is thy duty towards God?
Thc
3
f
the CHURCH CATECHISM.
91.
+
The anſwer is, My duty towards God is to believe in
bim, to fear him, and to love him, with all my heart,
with all my mind, with all my ſoul, and with all
my
Strength; to worſhip hiin, to give him thanks, to put
my whole truſt in him, to call upon him, to honour his
boly name and his word, and to ſerve him truly all the
days of my life.
This is a brief recapitulation of the four firſt
commandments. This is the firſt and great com-
mandment, and the ſecond is like unto it; namely, this,
Thou ſhalt love thy neighbour as thyſelf. On theſe
two commandments hang all the law and the prophets,
love of God, and, for his fake, love of man,
· The other ſix commandments are briefly ſum-
med up in the anſwer to the next queſtion, which
is this: What is thy duty towards thy neighbour ?
The anſwer is, 'My duty towards my neighbour is to
love him as myſelf, and to do to all men as I would
they should do unto me; to love, honour, and ſuccour
my father and mother, to honour and obey the king,
and all that are put in authority under him; to ſubmit
myſelf to all my governors, teachers, ſpiritual paſtors
and maſters, to order myſelf lowly and reverently to all
nzy betters, to hurt no body by word nor deed, to be true
and juſt in all my dealings, to bear no malice nor har
tred in my heart, to keep my hands from picking and
fitealing, and my tongue from evil-ſpeaking, lying, and
flandering, to keep my body in temperance, foberneſs
and chaſtity, not to covet nor deſire other men's goods,
but to learn and labour truly'to get mine cwn-living,
and
92 An EXPOSITION of
and to do my duty in that ſtate of life unto which it
shall pleaſe God to call me.
Thus have I gone through with the chriſtian
obedience, and laid before you the law of God:
And now, my brethren, let us apply this law
to ourſelves. This is what we ſhould examine
ourſelves by. But where is the man who will
dare fay he has kept theſe commandments blameleſs?
Who has preſerved the law of God entire, lacking
nothing ? What man is he who has paid a perfect
obedience to this law? No man, verily, except
the man Chriſt Jeſus. He, indeed, has performed
every tittle of it. He obeyed the law in the ſtead
of finners, they are to be accepted for what he
has done, and his righteouſneſs will be imputed
to them.
In applying this law of God to our own par-
ticular, I would addreſs myſelf to three different
forts of people : firſt, to thoſe who have been
brought home to God by ſincere repentance, and
are united to him by faith,
You, my brethren, have experimentally known
the terrors of the law, and have been compelled
to acknowledge you have groſly violated it, but,
now ye, have received the Spirit of adoption, you
muſt ſtill go on, conquering and to conquer all your
ſpiritual enemies. As your faith is an inward
vital principle, you muſt be careful to expreſs it
by a willing obedience to theſe commandments :
Not that ye can do this of yourſelves; yê know
that
7
1
the CHURCH CATECHSIM.
93
1
that in yourſelves dwelleth no good thing, but ye
know whom to have recourſe to; the throne of
grace is erected for that purpoſe, and aſſiſtance is
provided for all who aſk it in humble faith. "You
have the promiſe of the Holy Spirit to lead and
direct you: implore his guidance, that ye may
ſhew the foundneſs of your faith by the ſtrictneſs
of your lives. Of you properly is the chriſtian
obedience required.
Thoſe who are unconverted cannot pretend to
do it; they would begin at the wrong end were
they to attempt it. No obedience can proceed
from a ſinner before he is juſtified : works follow
faith, and do not go before it. You who have
received this faith, that gift of God, that earneſt
of your inheritance, muſt beg the aſſiſtance of
the Holy Spirit to enable you to perſevere. Shew
your love to your Redeemer by keeping his com-
mandments, and adorn the doctrine of God your
Saviour in all things.
The next fort of perſons I would addreſs my-
ſelf to are finners and unbelievers, all impious and
profane perſons. You, my unhappy, becauſe
my unconverted brethren, have now heard the
law of God laid open. Here is a perfect and
tremendous God requiring a perfect obedience,
Your conſciences muſt inform you that you have
notoriouly violated his commandments; you are
become enemies to God, and are really in danger
of eternal deſtruction ; and, if you die in your
uncon-
94
An EŃ POSITION of
unconverted ſtate, it is impoſſible for you to
eſcape the damnation of hell; for the wicked ſhall
be turned into hell, and all the people that forget God.
O! may this melt you down, may it awaken you
from the lethargy of unconcern you are in, from
the ſpiritual ſleep with which the enemy of fouls
has blinded your eyes; may you be convined of
ſin, and cry our in agony of foul, with the tremba
ling jailor, what muſt we do to be ſaved! If you are
once awakened you will find help at hand; for
altho' you have broken the law, Chriſt hath kept
it; and only by his obedience ſhall you be ac-
cepted. I ſpeak not this to encourage a ſinful
courſe, God forbid! what I have ſaid already
will, I hope, acquit me of that charge: for,
when a finner is converted, he dares not fin. I
ſpeak this to comfort repenting finners, when
they walk heavily, and weeping as they go; ſuch as
theſe have a merciful Redeemer, the Lord Jeſus,
to aſſiſt and ſupport them.
The laſt perſons I would now ſpeak to are the
ſelf-righteous, thoſe who are determined to obtain
heaven by their own works and deſervings. You
have heard, my brethren, what the law requires,
and you may be aſſured a perfect obedience is ex-
acted. And will any here ſay they have kept the
whole law ? For ny part, I ſtand felf-accuſed
and ſelf-condemned: there is not a ſingle com-
mandment but what I have broken.
myſelf to be a great and grievous offender, a
poor,
+
I own
the CHURCH CATECHISM.
95
poor, loſt, undone creature: I have nothing to
truſt to but the abundant mercies of God: I
delire to be ſaved as a ſinner. I truſt in the
Lord Jeſus for ſalvation, and that is my reaſon
for preaching him to you x' and I hope none here
;
preſent will attempt to ſay they can ſave them-
ſelves by virtue of their own obedience. I have
a better opinion of you than to think you would
give your hearts the lie in ſuch a manner. Be
convinced then, and acknowledge, that all the
world are become guilty before God, and that
you really ſtand in need of a Redeemer. But,
perhaps, you'll ſay,
" You do the beſt you can,
" and Chriſt will do the reſt.” So Chriſt is to
be an half-Saviour. You will be as little be-
holden to him as poſſible. Indeed, my brethren, ,
you are miſtaken ; Chriſt Jeſus will be a whole
Redeemer, or none. Tell me, ye that deſire to be
under the law, do ye not bear the law which :Faith,
curſed is be that continueth not in all things that are
written in the book of the law to do them? We are
expreſsly told, that whoſoever 'keepeth the whole
law, and yet offendeth in one point, is guilty of all.
And to give you a convincing proof of man's
merits before he has charity, and the love of
Gód thed abroad in his heart, we are told, that a
mah' may beſtow all his goods to feed the poor, yea,
'mayr give his body'to be burned, and yet may it
pro-
fit v him nothing ; and ye are under the curſe, un,
leſs you have obeyed all the law, from a princi-
plc
96
An EXPOSITION of
ple of love to the Lord your-God. This, ſurely,
muſt convince you. Bluſh, for lbame, at talk-
ing off your-works as if they were to juſtify
YOU .. bumble yourſelves before God, and ac-
knowledge yourſelves to be finners; embrace the
Lord Jeſus for your entire Saviour and Redeemer,
becauſe, if you are ever ſo defirous of keeping
the law, and intend ever ſo well, and work ever
ſo hard, you cannot perform it, for in many things
we offend all. We are not able, of ourſelves, ſo
much as to think a good thought. One work, in-
deed, is highly requiſite, and that is, the work
of juſtification and redemption wrought in our
hearts. Nothing but the ſpirit of God can aſliſt
us in this work, and this we are taught by our
church in her liturgy'; for, after every command-
ment in the communion ſervice, we acknowledge
ourſelves finners before God, and implore his
grace ; we beg of him to have mercy upon us, and
to incline our bearts to keep his law; we implore
forgiveneſs for breaking the commandment in
the firſt part of the petition, and pray for his pre-
venting and reſtraining grace in the other.
Of Yourſelyes, then, we cannot keep God's
commandments; and this we are told in our
catechiſm, where the catechiſt addreſſes the pupil
thus: My good child, know this, that thou art not
able to do theſe things of thyſelf, nor to walk in the
commandments of God, and to ſerve him, without
bis
I
1
tbe CHURCH CATECHISM,
97
}
bis special grace, which thou muſt learn at all times ,
to call for by, diligent prayer.'
We muſt be converted, and then we muſt pray
to God for the, inſpiration of his Holy Spirit to
lead us on our way. The catechiſt then pro-
ceeds; Let me bear, therefore, if thou canſt ſay the
Lord's
's prayer? The party anſwers, Our Father,
and ſo on, to the end of the Lord's prayer. "But
this, God willing, ſhall be the ſubject of my next
diſcourſe.
H.
SERMON
98
An EXPOSITION of
1
SERMON V.
1
io
Second Book of Chronicles, Chap. vii. Verſe 14,
If my people which are called by my.name ſhall humble
themſelves, and pray, and ſeek my face, and turn
from their wicked ways, then will I bear from bea-
ven, and will forgive their fins, and will heal their
land.
HA
;
AVING conſidered and explained the freſh
offer of ſalvation God has been pleaſed to
inake to his fallen creatures, we are now arrived to
that part of our catechiſm which points out and
directs us to the means of grace, to thoſe ordi-
nances which were inſtituted by Chriſt himſelf,
and in the uſe of which we are to wait for his ma-
nifeſtation of peace to our ſouls.
Theſe ordinances are prayer and facraments
theſe are the means of God's appointment, for
which reaſon we may always expect a bleſſing will
attend them. The firſt of theſe will be the ſubject
of my following diſcourfe.
Our church, in this truly chriſtian ſyſtem, ac-
quaints us with the neceſſity of being converted,
informs us that we muſt be united to Chriſt by
faith, and then delivers the law, to the terror of
the unconverted, and for the furtherance of the
chriſtian
•
the CHURCH CATECHISM.
99
chriſtian in the divine life. When a ſinner is juſ-
tified, he is then enabled to obey God's command-
ments ; but not of himſelf, not in his own ſtrength;
the holy ſpirit of God ſanctifies his nature, and
inclines his heart to keep theſe laws.
That we can by no means keep theſe command-
ments in our own ſtrength, our church affures us
in her exhortation préfixed to the Lord's prayer,
wherein ſhe ſays, we are not able to do theſe things
of ourſelves, nor to walk in the commandments of God,
and to ſerve him, 'without his ſpecial grace, which
we muſt learn at all times to call for by diligent
prayer.
Prayer is the mean we are to make uſe of; we
have no hand in our juſtification, the whole is
owing to the free grace of God in Chriſt Jeſus, his
ſpirit applies it to the finner's ſoul ; every ſtep in
the chriſtian's courſe, from his converſion to his
glorification, is the alone work of his merciful
redeeming God: he is to wait upon God in humble-
neſs of mind, and aſk the bread of life of that father
who is too merciful to returning ſinners to give
them a fone. We muſt remember then, and be
convinced, that of ourſelves we can do nothing;
without the grace of God's ſpirit we are helpleſs
and wretched, and this grace we are to aſk of him,
if we deſire to find reſt unto our ſouls; and, if we
afk it, we ſhall be ſure to meet with it.
That I may be the better able to enforce this
dury of prayer upon you, I have made choice of
H 2
the
100
An EXPOSITION of
the words of the text for my preſent ſubject, as
they not only point out the neceſſity, but the
efficacy and uſefulneſs of prayer to God, as they
contain a promiſe that he will always be nigh at
hand to thoſe who call upon him: If my people which
are called by my name ſhall bumble themſelves, and
pray, and ſeek my face, and turn from their wicked
ways, then will I hear from heaven, and will forgive
their fins, and will heal their land.
This gracious promiſe was made to Sclomon, in
anſwer to his ſupplication at the dedication of the
temple of the Lord; the Lord Jehovah anſwered
his petition, and profeſſed himſelf well pleaſed
with the dedication. Thus, when we commit
our ſouls unto him, defiring to be dedicated to
his ſervice, he will hear our prayers, and grant
our requeſts. We may be convinced of the great
and fingular benefits ariſing from thus converſing
with God, from the comfortable manner in which
our merciful God revealed himſelf to Solomon in
conſequence of his addreſs : And the Lord ap-
peared to Solomon by night, and ſaid unto him, I have
heard thy prayer, and have choſen this place to myſelf
for an houſe of facrifice. If I fout up heaven that
there be no rain, or if I commend the locuſts to devour
the land, or if I ſend peſtilence among my people, if
my people which are called by my name Ball humble
themſelves, and pray, and ſeek my face, and turn from
their wicked ways, then will I hear from heaven, and
will forgive their fins, and will heal their land. We
are
the CHURCH CATECHISM.
IOI
-
are taught that the temple here ſpoken of was a
type of Chriſt, and therefore all the bleſſings pro-
miſed to this temple were figurative and deſcrip-
tive of thoſe ſpiritual bleſſings to be conferred on
all thoſe who belong to Chriſt, the true temple.
From theſe words I propoſe (with the divine
aſſiſtance) to diſcourſe, in the firſt place, on
prayer in general ; ſecondly, I ſhall give you a
ſhort paraphrafe on the Lord's prayer, and ſhall
conclude with an application of the whole to our-
felves.
And may the holy and eternal Spirit diſpenſe
his gracious influence to all here preſent; may he
bind up all our wounds, and ſpeak peace unto our
fouls, giving us the ſpirit of prayer, and leading
us to the throne of Jeſus !
Firſt, then, I am to ſay fomething of prayer in
general. Prayer is the mean or inſtrument by
which we are to obtain all bleſſings from God ; all
good things proceed from God, he is the author
of all good, both to the ſouls and bodies of men;
every thing we ſtand in need of, whether we re-
gard this life or a better, cometb down from the Fa-
ther of lights. That we are in a ſtate of depen-
dence on God I have before had occaſion to ob-
ſerve, and, I preſume, it needs no proof; our
weakneſs and inability may convince us how ne-
ceſſary it is we ſhould be ſuſtained by a higher
hand; our inability to work out our own ſalvation
makes it neceſſary for us to apply to one who is
able
2
H 3
102
An EXPOSITION of
able to ſave us, and the innumerable accidents we
are liable to with regard to our worldly affairs,
make it our intereſt to have recourſe to him who
can gire us all things richly to enjoy.
Now the mean by which we are to make this
application is prayer. Prayer is an act of the
mind, whereby the creature converſes with its
creator ; I ſay prayer is an act of the mind, be-
cauſe, unleſs we pray from our hearts, we can-
not be faid to pray at all. Words are only ſigns,
and are no further effectual than as they ſpeak the
language of our hearts; and as that is no prayer
which conſiſts only in a form of words unactuated,
undictated, (if I may ſo ſay) by the heart of the
ſpeaker, fo that may truly and properly be called
a prayer which, though it does not always thew
itſelf in articulate founds, yet proceeds from the
heart, from the very inmoít ſoul of him who
makes it : of this kind was the prayer of Hannah;
altho' her voice was not heard, yet her prayer, went
up to the almighty God, and brought down the
wiſh’d-for bleſſing. God ſees the deſires and affec-
tions of the heart. One deſire, one earneſt fin-
cere deſire of the heart, is more acceptable to him
than a thouſand words; one ſecret breathing of
an humble ſoul is of more weight with the great
and eternal God, than the fineſt compoſition,
than the moſt pompous elocution, than the moſt
florid expreffions of our lips; and, indeed, it is
natural to ſuppoſe this. Wę fhould pay very
little
the CHURCH CATECHISM.
103
little regard to the requeſt of our fellow-creatures,
ſuppoſing them not earneſt in their entreaties, ſup-
poſing them to aſk without meaning, inattentive
to the matter of their petition, and quite regard-
leſs of the event. A king would hardly extend
his mercy to that criminal who ſhould be indiffe-
rent and unconcerned at the very time he profeſſed
to ſue for pardon in the humbleſt and moſt ſub-
miſlive manner; neither can we expect the im-
niortal King of kings will pay the leaſt regard to
thoſe who draw nigh unto him with their lips, while
tbeir hearts are far from him.
Prayer is an act of the foul, by which the
chriſtian draws nigh unto God, by which the ſoul
makes all its wants known unto him, and implores
aid and aſſiſtance from his gracious hand. It is
branched out into various kinds, as, petition,
ſupplication, interceſſion, and thankſgiving; but
it is not my preſent deſign, nor have I time to
enlarge on the ſeveral kinds of prayer; it would
be of little uſe to give a definition of theſe par-
ticulars, could I do it in the moſt maſterly man-
ner; this would be only ſpeaking to your heads,
whereas I am deſirous of ſpeaking to all your
hearts; and may the eternal God enable me ſo to
do!
Having defined prayer in general to be an act
of the ſoul, whereby the chriſtian draws nigh to
God, and begs a ſupply of all his wants, I ſhall
make it my buſineſs, under this head, to ſet before
you
1
H4
104 An EXPOSITION of
you what qualifications are requiſite to pray
aright, and the great advantages ariſing from this
communion with our God.
And, firſt, when we draw high to God, we
muſt do it with a juſt ſenſe of our own unworthi-
neſs. I ſuppoſe myſelf at preſent ſpeaking to
ſinners, who are deſirous' of obtaining pardon of
their fins, and of being united to Jeſus Chriſt.
Prayer to God, indeed, is neceſſary for a ſupply
of our bodily wants; but as pardon of fins is of
infinitely greater conſequence, and as we are com-
manded to ſeek firſt the kingdom of God and bis
righteouſneſs
, I ſhall, accordingly, dwell upon this
point.
Thoſe then who would pray to God for eternal
life, muſt come to him, and fall proftrate before
his footſtool, with a deep ſenſe of their own un-
worthineſs, ſufficiently convinced that they ſtand
in need of his mercy, ſenſible that they are loft
and undone without his pardoning grace and re-
deeming love ; we muſt fee and know our own
vileneſs and depravity before we ſhall deſire to be
renewed and fanctified; and if we conſider that
by nature we are enemies. to God, and that every
thought and imagination of our hearts is only evil con-
tinually, that we muſt continue in this deplorable
ſtate till the Spirit of God is pleafed to convert
and breathe into us the breath of divine life, if
we examine our hearts, and recollect our many
actual tranſgreſſions, our frequent provocations
of
.
the CHURCH CATECĀISM.
105
concern 3
of God, and withal reflect on the eternal weight
of miſery which is the unavoidable conſequence of
ſin unrepented of, if we conſider that it;is not in
our power to repent, without the grace of God
preventing and aſſiſting us, that if we die in an
unconverted ſtate, eternal deſtruction muſt inevi-
tably be our portion, we cannot but deſire a rid-
dance from our fears, and deliverance from
our dangers ; and, indeed, till the Spirit of God
is pleaſed to ſet the law home upon our conſci-
ences, and diſcover to our minds the terrors of
the law, we ſhall not be earneſt about the grand
till we ſee the real depravity of our na-
ture, and the danger of our continuing in that
depravity, we ſhall be very cold and indifferent
about the things of God; but, no ſooner are we
convinced that there is ſuch a thing as eternal
damnation, and that eternal damnation is the
portion of every unconverted ſoul, than we are
souzed from our ſpiritual lethargy, and groan ear-
neſily to be united to God. The whole have no need
of a phyſician, but they that are fick. Suppoſe a
man was to apply unto a phyſician for reljef, and
yer, upon being aſked the nature of his diſorder,
ſhould tell the phyſician that nothing ailed him,
and that he wanted none of his advice, and could
do very well without his aſſiſtance, would not this
behaviour appear extremely ridiculous ? Would
it not be very abſurd ? Would nor the phyſician
conclude, that either the perſon was out of his
fenſes,
1
106 An EXPOSITION of
fenſes, or elſe that he intended to mock him? And
what leſs inockery are they guilty of who drama
nigh to God with their lips, while their hearts are far
from kim ? How much lefs are thoſe perſons infa-
tuated who profeſs to aſk for mercy at God's
hand, who ſeem to pray for an intereſt in the
Lord Jeſus Chriſt, nay, (to go farther ſtill) who
acknowledge in the liturgy that they have no health
in them, who ſtile themſelves miſerable finners, who
fay they do not preſume to approach the Lord, truſt-
ing in their own ſtrength or righteouſneſs, but in bis
manifold and great mercies? What, I ſay, muft we
think of thoſe who profeſs all this, and yet have
the vanity and aſſurance to deny the charge when
brought againſt them by another, and claim hap-
pineſs as a reward due to their own merits, who
value themſelves upon the performance of ſome
outward duties, (as if a perfect God could be
pleaſed with their imperfect ſervices) who do not
deſire to be waſhed in the blood of Jeſus Chriſt,
becauſe they think they are clean enough already,
what are we to think of them? Why, that they
are (whatever ſpecious pretences they may make)
that they are in the very gall of bitterneſs, and in
the very bond of iniquity. Theſe men think, if
they perform fome outward duties, all will be well,
nay, many look upon coming to church, and
eſpecially to the facrament, as comprehending the
whole of religion, not conſidering how neceſſary
it
3
the CHURCH CATECHISM.
107
66
it is that their corrupt natures be renewed by the
Spirit of God before they can think a good thought.
To convince theſe men of the abſurdity of their
profeflion, I ſhall ſhew how differently biſhop
Beveridge thought of the matter; he owns his
beſt actions are tainted with ſin.
"I do not only (ſays he) betray the inbred
venom of my heart, by poiſoning my common
" actions, but even my moſt religious perform-
ances with fin, I cannot pray but I fin, I can-
not hear or preach a ſermon but I ſin, I cannot
give alms or receive the ſacrament but I fin;
nay, I cannot ſo much as confeſs my ſins, but
my very confeſſions are ſtill aggravations of
" them; my repentance needs to be repented of,
my tears want waſhing, and the very waſhing
" of my tears needs ſtill to be waſhed over again
so with the blood of my Redeemer. Thus, noţ
& only the worſt of my ſins, but even the beſt of
my duties, ſpeak me a child of Adam; info-
ço much that whenſoever I reflect upon my paſt
actions, methinks I cannot but look upon. my.
5 whole life, from the time of my conception to
şo this very moment, to be but as one continued
66 act of fin."
Does not this found like enthuſiaſın? This was
the temper with which this venerable prelate ap-
proached the throne of grace. Do you not. ima-
gine le prayed and wreſtled with God for a blef-
fing? How could he do otherwiſe, when he ſo
clearly
108 An EXPOSITION of
clearly ſaw the need of it? Oh! there is nothing
has ſuch ſucceſs in driving us to God as a ſenſe of
our loft condition. When God is pleaſed to
awaken a ſoul; and ſet its fins, with their ſeveral
aggravations, before its face, how earneſtly will
that ſoul ſtrive with God in prayer ! when a ſinner
is convinced of his danger, when he fees no good
in himſelf, when he ſees no help, no place for re-
fuge, how does he then Ay to God! how does he
groen earneſtly for deliverance, waiting for the doop-
tion of God! renounce all vain confidence, all proud
boaſting in himſelf, and deſire to rely on the all-
ſufficient merits of Jeſus Chriſt his Redeemer!
This, my brethren, is one temper of mind
wherewith ſinners are to approach their God. As
for the inſolent, arrogant, ſelf-conceited, ſelf-ſuf-
ficient, and ſelf-righteous moraliſt, who wants no
pardon, he is to do as he pleaſes ; may the Spirit
of God touch the hearts of all ſuch, and make
the defence wherein they truſt, to be as a tottering
wall, and as a broken hedge; but the humbled and
convicted ſinner, who knows everlaſting deftruc-
tion is his portion unleſs his ſoul is waſhed in the
blood of Jeſus Chriſt, will not fail to cry, mightily
to God in prayer, begging, his forgiveneſs, im,
ploring his pity and compaffion; he will wait for
his redeemer as he paſſeth by, and happy will he
think himſelf if he may but touch the hem of his
garment, knowing, if he is admitted to this privi .
lege, be ſhall be made perfečtly whole.
You
the CHURCH CATECHISM.
109
1
You then who are under convictions, who walk
heavily as you go, you who really mourn and are af
flicted, who ſee your own nothingneſs, whom nos
thing leſs can ſatisfy than an intereſt in your dear
Redeemer, behold a way to find relief; have re-
courſe to prayer, call inceſſantly upon God, do
not let him go except be bleſs you. Are you ſinners ?
do
you
feel you are finners ? Enough, my life for
yours the Lord Jeſus will hear your prayers;
throw yourſelves upon Chriſt; there is plenty of
oil, bring your empty pitchers that they may be filled;
come boldly to the throne of grace, that throne
is erected for ſinners; you and I, my fellow-ſin-
ners, have a right to go there. O God make us
thankful for this unſpeakable gift! the Lord
Jeſus died for us, my brethren. O! for a thou-
ſand tongues to celebrate the praiſes of this merci-
ful Redeemer! come boldly then, do not deſpair:
is not Chriſt almighty! ſurely then he is able to
pardon the greateſt ſinner; his facrifice is ſuffici-
ent, and, if you are but ſenſible you want a Re-
deemer, have recourſe to bim. It is ſuch as you
the Lord has ſent me to ſpeak to this day; my
maſter commiſſions me to proclaim peace to them
that are far off. Come then, juſt as you are; do
not think yourſelves improper objects of God's
mercy; do not think your ſins of too deep a dye
for his blood to waſh away, for, though they be as
ſcarlet, they shall be made white as ſnow, and they
will love much to whom much is forgiven. Come
then,
110
An EX POSITION of
then, juſt as you are, and ſay, Lord if I periſh, I
will periſh at thy feet. Oh that God may thew you
all your own hearts, that you may be able to know
what a hell lies there! If once you are convinced
you are ſinners, you cannot but have recourſe to
prayer; and, till then, you will have no reliſh for
prayer at all. Chriſt wants none of your righte-
ous, formal people, your grave möraliſts and out-
fide profeſſors, none of your fcribes and phariſees,
none of your hard workers, that value themſelves
upon their own obedience (as they have the arro-
gance to term it.) The ſtory of the phariſee and
the publican may convince you of this. The for-
mer brings a large catalogue of good works, a
long liſt of virtues, and yet was rejected; while
the poor, broken hearted publican, merely for
owning himſelf a' ſinner, for confeſſing he
wanted mercy, went home juſtified, rather than the
other.
Now if this will not convince our modern felf.
righteous men, nothing will; for I challenge you
all, the very beſt of you, (be you who you will)
I defy the beſt of you to ſay you ever performed
half the duties that this fame Phariſee did ; you
never were half ſo punctual and exact in outward
duties as he was, and yet you find he was rejected;
and ſhall you then be accepted for a little flimſey,
motley patch-work of your own righteouſneſs ?
Now, methinks, I ſee the old man riſing in ſome
of your hearts :
hearts : “ What mean you by this? What,
66 ſhall
the CHURCH CATECHISM.
III
1
$ ſhall not, we be accepted before, the publicans
“ and finners ?" Have I then given offence? I
am glad of it, it is a good ſign, I hope the word
will have power; however, I repeat it again, and,
work as hard as ye can, and as long as ye will,
ye muſt at laſt lay down your arms, and accept
falvation as. God's free gift, or periſh for ever; and
my maſter has commiſſioned me to ſay to all formal
profeſſors, to all who make a rout about their own
righteouſneſs, ye hypocrites, the publicans and bar-
lots (except ye repent, yes, repent of all your
gaudy works too) the publicans and barlots ſhall go
into the kingdom of heaven before you. But, fome,
perhaps, may fay, “ Well, but though I own
". Chriſt's merits, to be neceffary, yet, ſurely, ſome
“ regard is to be paid to my obedience.” I am a-
ware that this doctrine is too often inculcated, and
it is ſo ſmooth and ſo glib that too many ſwallow
the intoxicating draught. But we read that Moſes
commanded the Jews not to make their garments of
woollen and linnen together ; and, whoever thoſe,
preachers are who talk of joining, man's imperfect
ſervice to Chriſt's perfect righteouſneſs, be they.
who they will, churchmen or diſlenters, they are
no better than mere linſey woolſey preachers.
But to return. You, my brethren, who are
willing and contented to come to Chriſt as finners,
be of good cheer ; if you do not find an anſwer
of peace immediately, pray on : you know the
kingdom of heaven ſuffereth violence, and the violent
take
1122
An EXPOSITION of
take, it by- forelt. Truft in Godys continutos.inftanie imi
prayer and depend upon it, he will hear you. The
And this brings us to another requiſite for pray-"
er, piz, Faith į we are to aſk in faith- Now, you
may ſuppoſe, I do not mean ſuch a faith as aſſurer
the finner of his reconciliation with God, this is
what, I preſume, you are feeking after ; by faith
here I mean belief; you muſt believe that God is
able to heal your wounds, that Christ is a Redeemer
able to deliver you, that the blood of the ever-
laſting covenant is ſufficient to waſh away all your
ſins, be they ever ſo great ; if thou canst believe,
all things are poſſible to bim that believeth. Oh! my
brethren, fay, with the father of the child,- Lord,
I believe, belp thou mine unbelief. Whatſoever ye
Shall aſk in my name, ſays Chriſt, believing, ye ſhall
receive.. What foever ye fall aſk the Father. in my
name, he will give it you. If ye, being evil, knozás
how to give good gifts unto your children, horo much
more ſhall my Father which is in heaven give good
things unto them that aſk him ? Perhaps ſome trou
bled foul may ſay, this is what I want; 'here is my
misfortune, I want that belief; an evil heart of
unbelief will not let me ſee that the Lord is
gra-
cious. My brother, I ſympathize with you, this
has often been my own caſe; I have known what
it is to have my fins and horrid provocations againſt
God ſtaring me in the face, and have been unable
to lift up mine eyes to God; I have ſeen the vile.-
neſs, the baſeneſs, the treachery, the curſed deceit-
fulneſs
the. CHURCH CATECHISM.
113
1
Chat
cannot pray,
fulneſs of my own wicked heart fo tranſcendantly
great, that I have thought it impoſſible for God
to pardon ſuch, a wretch as me. I can, therefore,
I ſay, bear a part in your anxiety, when you com-
plain of unbelief.. If you cannot believe, then,
aſk God, for faith, aſk it of God in Chriſt : per-
haps your hearts are ſo ſtony that
ye
then you can figh, you can with, at leaſt, that God
would be merciful to you; and one wiſh from the
heart, one ſingle Lord Jeſus help me, from a contrite
foul, will find its way to the God of your ſalvati-
on. Beg of God to ſoften your hearts, to pardon
your ſins, to aſſure you of that pardon, to crucify
all
your
evil inclinations, and to lead you by his
Spirit into all holineſs. I do not want to ſend
people to Chriſt for falvation, and yet to continue
in their fins : thoſe who make the objection plainly
prove, that the root of the matter is not in them:
there is no finner that is truly humbled and deſirr
ous of pardon, but what hates and abhors himſelf,
none but what is deſirous of returning from ſin,
and leading the life of Chriſt and of God.
Watch, therefore, unto prayer, my repenting
brethren, pray without ceaſing, beg the teſtimony
of God's Spirit with your own that your ſins are
pardoned, beſeech him that his Spirit may, wit-
neſs with your ſpirits that ye are the children of God.
The other neceſſary qualification to pray aright is
a ſpirit of love to our brethren. You may obſerve,
as I have gone on, that I have not ſaid a word of
I
praying
114
An EXPOSITION of
praying to God for temporal bleſſings : do not
imagine from hence that I would adviſe you to
neglect making application to him for them; the
chriſtian will always depend upon God's providence
for a ſupply of his bodily wants; he knows that
the God who can give him eternal life, can and
will give him earthly bleſſings. I have not touched
upon this,' becauſe I am at preſent treating on
prayer in general, and prayer for an intereſt in Je-
ſus Chriſt is the principal part of it ; beſides, the
various kinds of prayer will be conſidered under
the head of the Lord's prayer, which I ſhall hardly
be able to accompliſh at this time.
To proceed. Love to our brethren is a requi-
ſite to prayer; for, when we pray to God for mercy
to ourſelves, we muſt alſo pray for our brethren,
yea, for our enemies. Chriſtianity is a communi-
cative religion, and, when we ſee our own dan-
ger, we ſhall ſee that of our brethren, and beg
of God to convince them of it; and this is called
interceſſion, praying for all mankind; and I do
not know of a better expedient to ftifle our ani-
mofities than praying for each other. It is impoſ-
ſible to conceive the advantage ariſing from pray-
ing for our brethren: when a ſoul is mounting to
the throne of God on the wings of holy deſire,
and is pleading with him for another as well as it-
ſelf, when it imitates its' bleſſed maſter in doing
good, how is it warmed and delighted! There-
fore, my brethren, if you have a quarrel againſt
any,
the CHƯRCH 'CATECHISM.
115
eny, pray for them.' You cannot imagine what a
[weet revenge this is. I would adviſe every nar-
row-hearted perſon to uſe this method of inter-
ceſtion ; indeed it is an admirable one, it enlarges
the heart, it opens the very ſoul, it unites our
brethrens crimes with our own, and nails them to
the croſs of our Redeemer.
I ſhall now proceed to deſcribe very briefly the
uſes and advantages of prayer. You will obſerve,
that I have chiefly conſidered prayer at preſent as
the wreſtling of a ſoul with God for pardon of fin,
and an aſſurance of his forgiveneſs.
This is the firſt ſtep, and what the text leads to,
which, at the ſame time that it deſcribes a con-
verted people returning to God, ſets forth the ad-
vantages of thus returning to him: If my people
which are called by my name ſhall humble themſelves,
and pray, and ſeek my face, and turn from their wicked
ways, then will I hear from heaven, and will forgive
their fins, and will heal their land.
Firſt, then, the words ſuppoſe the finner to be
convinced of his danger, and likewiſe to be filled
with an abhorrence of fin, to be turned from his
wicked ways; for, without ſorrow for ſin, there
can be no pardon, and that can be no forrow which
does not fill us with an abhorrence of it and an
averſion to it, which does not indeed neceffitate
us to beg the ſpirit of God to enable us to avoid
it; but, when the contrite foul comes humbly to
God, and throws himſelf upon his Redeemer, is
conſcious
I 2
116 An EXPOSITION of
conſcious of his own unworthineſsstand: truftss in
the Lord Jeſus Chriſtz:thengfaith the Lord, I wilt,
hear from heaven. Do not deſpair, my poor trem
bling brother finneri'dò not deſpaixzhi will heart
you from heaven, ſdys Godin God has promiſed'tof
hear you ánd be merciful to your abidhis promiſes?
ſhall by no meåns fail.cn What anhöndud is this?"
my brethren, for the great and glorious Goddoi,
all the univerſe to lend an attentive. ear todidch.
vile worms as we are! Who would not thinki it an
honour to have audience of an earthly king ?. Bee
hold then, (and admire and love while ye behold)
the immortal King of Kings vouchſafing to hear
the petitions of ſinful duft and aſhes : but God
does not only hear, (for if he was, to hear,lánd
then diſregard, it would be of no uſe.to us) but
God does not, will not, only. hear, butt he faith,
I will forgive their fin. Here is reviving news in-
deed !
You fee, my fellow-ſinners, if you pray unto!
God he will forgive your fins; he has promiſeds.
and be aſſured, if you wait in the appointed meåns
you ſhall ſee the promiſe fulfilled in yourſelves,
you' ſhall taſte that the Lord is gracious, and know,
by your own happy experience, that the Lordi jeg
ug'is a redeemer to your ſouls. Oh! #whatinfis
nitex delight does, the praying 'ſoul' experience
Prayer" is the life of the ſoul, and the chriftiap
can no more live without prayer, than sher.ch
live without food. What encouragement then
have
I
the CHURCH CATECHISM 117
1
.
haveziveito spray_sohenr God vſays he will hear
us Ja What.čncouragement shaver ſinners to pray,
when God, ſays: sevill forgive their fins! Yes,
myad poor deſponding brother,n,or ſiſter, the
Lorgorgoibikearryour prayer, jand forgive your fins..
Belperſuaded Lthen, finnet to try the experi-
ment x, be foftened, every hard heart; bend, every
ſtubborn knee before the Lord Jeſus Chriſt;
for
with him there, is mercy, and with him there is plena
teous redemption ; and I will heal their land, faith
God; he will heal our maladies, he will cheriſh
thel finner's heart, he will heal it of all its wounds,
and anoint it with the unction of the bleſſed ſpirit,
and ſupport him under all his troubles.
All the temporal bleſſings promiſed to the Jews
were i expreſſive of ſpiritual deliverances to the
church of Chriſt, and, by healing the land of
plagues, and diſtempers, is meant, the purging
the church in general from hereſy, or cleanſing the
fioner's heart by the mediator's blood, and leading
and conducting him by his good fpirit,
.sil have now endeavoured, to ſet before you the
naturely the requiſites, and adyanțages of prayer
in general; when I come to treat on the Lord's
prayer I ſhall be more particular ;; the, time will
noti permit me to enter upon it at preſent, there-
forer1 thall only. make a ſhort application, pfi what
has been faid, and may the eternal God apply it to
all our hearts.
ra
I 3
Firite
Î18 An EXPOSITION of
1
Firſt. You who are hựmbled under God's
hand, who know you are 'finners, and fand in
need of help, you' ſee, my brethren, a door open
for your deliverance. --Turn’ye' tothé'Lord Jeſus, the
strong bold of wounded finners, ye priſoners of hope.
A fountain is opened, mý. brethren, in your Re-
deemer's ſide, and you need not fear finding reſt unta
your fouls. Pray then, my brethren, pray without
ceaſing, call upon him, for he has promiſed ta
!
hear you.
Again. You who are no more than nominal
chriſtians, who are mere formal profeſſors, who
will's go to heaven by your own works, and will
not accept ſalvation as God's free gift, to you, my
brethren, I have ſpoken very plainly, and I entreat
yóú not to be offended; I deſire not to offend
your perſons, but your unconverted hearts: I would
offend. Oh! that they may be convinced.' In-
deed your works cannot juſtify you. If yoù be-
lieve the ſcriptures, if you believe your own
church, you can do no good works till you
are juſtified. 'How ridiculous then is ie in you
to expect juſtification from your works, 'when
your works muſt proceed from juſtification ?
Would you not think that man mad who ſhodid
tell you that the fruit was the cauſe of the tree
Surely you would ſay, “ I always thought that the
fc tree produced the fruit.". Juſt as mad are you,
- if you think works are the cauſe of your juſtifica-
ţion ; they have no hand in it at all, nor can you
do
.
the CHURCH CATECHISM.
119
do one, work acceptable to God till you are jufti-
fied, 4 know what I ſay to be true, and, there-
forex Iule great plainneſs of ſpeech.
My brethren, bear with me, for, indeed, I am
fællicitous for your eternal falyation. Do, come
humbly to Chriſt, throw aſide your vain hope and
falſe confidence, do not be above accepting eternal
life, from 4 crucified Saviour, Indeed, my bre-
thren, your peace, is a falſe one; it is your obſtinacy
and blindneſs that will not let you ſee this, and
the more you depend upon your own abilities, the
more blind you will be. Oh! come then, as lit-
ile children, own yourſeļves ſinners, acknowledge,
,with me, that you really want a Redeemer; do,
come to Chriſt by prayer, try the experiment, re-
pair to the throne of grace, and beg of God to
give you a light of yourſelves, and a ſight of your
Redeemer,
A ward to thoſe who are dead in treſpaſſes and
fins, and I have done. I preſume I need not inform
you, my brethren, that, while you continue in your
fins, you are in a ſtate of enmity with God.
Think, O think, what it is to bave the eternal
God your enemy, and, if you die in your preſent
ſtate, everlaſting deſtruction muſt be your por-
tion; when-you are on your death-beds, and fee
the boundleſs proſpect of eternity before you,
what horrors will you then be in? And, when
youč ſouls depart from your bodies, they will be
çonveyed by the hands of devils into, unutterable
7
I A
wce.
$20
An EXPOSITION, of
woe.
O! my God, what horrors will you then
experience! what would you then give for a ſmall
portion of your miſpent time ! how gladly would
you embrace your Redeemer, and falvation by him!
Be perſuaded then in time, the Lord Jeſus now
invites you to be happy; bad as you are, you are
not too bad for him to diſplay his loving kindneſs
upon. Come then unto him, and pray to him,
and he will have mercy on you.' Do not perfift
in
your horrid rebellion againſt God, do not ſhut
your eyes againſt the light, do not let your dying
Redeemer call in vain. See the blood ſtreaming
from his ſide ! ſee what your redeeming God has
ſuffered for you! do not then, I intreat you, do
not crucify him afreſh, but come home to him ;
come down every Zaccheus, and O! that the Lord
Jeſus may incline all your hearts to accept of mer-
-cy while it is to be had ! Do, my brethren, re-
ſolve to do what you never did before, reſolve to
pray to God, try if Jeſus be not a merciful media-
tor: if you come humbly to him, he is able and
'willing to deliver you, and whoſoever cometh to bint,
'be will in no wiſe caſt out.
SERMON
thi/CHURCH CATÉCHISM.
121
.
8 ERMON VI:
Second Book of Chronicles, Chap. vii. Verſe 14.
If my people which are called by my name ſhall bimble
themſelves, and pray, and ſeek may face, and turn
from their wicked ways, then will I hear from bed-
ven, and will forgive their fins, and will heal their
land.
T
.
HESE words contain part of God's promiſe
to Solomon at the dedication of the temple.
This prince was aſſured, by the God of Iſrael,
that regard ſhould ever be had to the facrifices and
oblations, to the prayers and ſupplications which
ſhould be offered up therein. God's acceptance
of the prayers made there, pointed out, in a ſtrik-
ing manner, his acceptance of thoſe prayers, which
are offered up by faith in Chriſt Jeſus, the true,
living temple.
In my former diſcourſe on theſe words I pro-
poſed the following method, viz. firſt, to diſcourſe
on prayer in general, ſecondly, to give you a ſhort
paraphrafe on the Lord's prayer, and then to con-
clude with an application of the whole to our-
felves: the firſt of theſe I have already diſpatched,
I
122 An EXPOSITION of
1
I ſhall therefore proceed, in the ſecond place,
to give you a ſhort paraphraſe on the Lord's
prayer.
And may the Holy Spirit of God take all our
hearts under his gracious influence, that we may
attend with meekneſs on the good word of his
grace.
Our church, as I obſerved, after ſetting the law
before us, informs us, that it is out of our power
to obey it. The unconverted cannot perform it;
they, muſt, therefore, have recourſe to the merits
of Jeſus Chriſt, who hath kept it for them : thoſe
who are converted cannot obſerve it of themſelves,
they muſt, therefore, implore the guidance of
God's good Spirit to direct and aſſiſt them. This
they muſt do in the uſe of the means he hath fet
up in his church, the firſt of which is prayer ; and,
as a pattern: for prayer, our church preſents us
with a moſt. perfect model, compoſed by our dear
Redeemer; himſelf.
After the prayer, ſhe gives us an expoſition of
it. The.catechumen, having repeated the Lord's
prayer, is aſked, What deſireſt thou of God in this
prayer ? To which he anſwers: I deſire my Lord God
our heavenly Father, who is the giver of all goodneſsa
- to ſend bis grace unto me and to all people, that we
may worſhip him, ferve him, and obey him as we ought
ito do. And I pray unto God that he will ſend us all
things that be needful, both for our ſouls and bodiesa
and that he will be merciful unto us, and forgive us our
fins
1
.
!
1
the CHURCH CATECHISM. 123
fins ; and that it will pleaſe him to fave and defend us
in all dangers, ghoſtly and bodily ; and that he will keep
us from all ſin and wickedneſs, and from our ghoſtly
enemy, and from everlaſting death. And this I trust
he will do of his mercy and goodneſs, through our
Lord Jeſus Chriſt.. And therefore I ſay, Amen. So
be it.
This prayer conſiſts of a preface, ſix petitions,
and a doxology. And, firſt, for the preface, which
is this: Our Father which art in heaven.
The perſon, or rather the being, addreſſed in
this prayer, is no leſs than the eternal and ever-
laſting God and Father of men and angels, that
God who meted out the heavens with a ſpan, who laid
the foundations of the earth; he who founded it upon
the ſeas, and prepared it upon the floods; be created
all things of nothing, and by him all things ſubſiſi,
He is therefore properly ſtiled Our Father, becauſe
he is our common parent; he formed us of the
duſt of the earth ; to him we owe our being and
every faculty of our ſouls. He is not only our
father by creation, but alſo by preſervation, he
not only created but preſerves us to this hour. To
his wiſe and good providence are we indebted for
bleſſing we enjoy; the very air we breathe,
every neceſſary and every convenience of this life
proceeds from his bounty and goodneſs. This
being we addreſs as our Father which is in beaven;
as for our God, he is in heaven; be bath done what.
ſoever pleaſed him. Our God inhabiteth eternity, and
dwelleth
every
124 An EXPOSITION of
1.
dwelletbinbat light whicho a manscan approach unto.
Herületb'in. the heavens overtalists
from the beginning:
Heavér és bis athronion sand the learib in'bis.footſtoola
This awfufrand tremendous Beingarê, poort niife
rable finners allowedi forfcall upon and happroach
urto by prayer.
** By God; we are not tð underſtand ſuch a Beihiga
as fome of the heathen's invented 'To lehemſelves,
not"fuch'a" ſupreme being, or infinitelyzextended
ſubſtance as metaphyſical deiſts ſpeak of, but the
Lord and God of chriſtians, the bleffed THREE-
ONE). One eternal, unchangeable Being exiſting!
in three perſons and known to 'marr in three dife?
tinct offices or relations. Whenever Chriſt men-
tiðns the Father in the New Teftament, we are ge->
nerally to underſtand him as ſpeaking of the Ef
fence or Godhead... We are to underſtand him as
ſpeaking in his human nature, thus,i'when the
ſays, Why calleſt‘ihou me good? There is none:ngood
but ones that is God: when he faith, The Father is
greater.'than 1; he ſpeaks in his human naturen,
His manhood was taken into the Effence, and that
manhood muft neceſſarily be inferior to the Effenea!
itſelf. He is equal with the Father, or Effencess ds:
touching his godhead, altho* he was inferior törthe Fat
tberras touching-his nianhood. 'When Chrift fpeaks
of the Father, he means the Effence or godhead;
and when the faith he is inferior to the Fatherzthei
ſpeaks of himſelf as being la man,'.
I
The
the CARTHGATECHISM.
125
r
0
The Father then, whom ove are taught to pray
torjin this excellent form of wordssluissthal boty
andi(undivided Trinitytherundoubted:Lorduan
God of chriftiansgi who sdwelletka ini manlions of
glory;infinite in power and happinessa frena overe.
laſting to everlaſting. This confideration laquld
raiſe, and þumble our hearts whenever,we approach
the throne of grace. Our hearts ſhould be raiſed
and elevated when we conſider what an honoun is
conferred ton-ust in being permitted to converſe
with sther great Jehovah;' our hearts ſhould be
humbled when we conſider ourſelves as his fafúk
creatures, unworthy to appear before him. 99d3a
- But this éternal Being is not only our Fathec by
creation and preſervation, he is alſo the chriſtian's
father' byr-redemption ; and, my brethren, unleſs
the everlaſting God is your father in Chriſt, unleſs
he be a father r'reconciled unto you by the blood of
bisaşon, the former relation will ſtand you in no?
ſtead, his being our Fatherby creation and Cover
reignty over us may magnify his power, but hiss
being our Father in the Lord Jeſus-wilt magnify!
hissmertyşand, unleſs his mercy be thus kextend:
ed tous good were it for us that'wa bad never beex
bora, ediYouyrthen, who' are int'any unconverted
ftate;cbelwiſefor yourſelves ;i«che eternal Godzwho
iş tabléntg hurt deſtructive vengeanterupod sybaut:
headşje now invites you to be reconciled to himnas
will you but. attend to the word of his grace, pour
may ſtill have a right to call him your Father in
Chriſt.
1
126
An-EXPOSITION
Chiff. And what a comfort muſt-it be to every
trud béliever toʻknow that God is his father, that
he is no longer a God of terroigt but'a God of
mérey, Seconciled into- hith by thie. Lord Jeſus
Chriſt pw hat fatisfa&tion muſt it give to finners,
Whend they know they have ſuch a 'Father wbo-is
in heaven, that the Lord of heaven is their father,
and has promiſed to ſupport them!: how muſt this
encourage them amidſt all oppoſition! altho they
may be beſet with various troubles, altho' on earth
they may have no place to flee unto, yet in heaven
they have'a fure friend, to whom they can make
their deſires known, and who will never leave them
-nhar forſake them. Altho® the earth be moved, and
every thing here below be at variance with them,
yet have they the comfortable aſſurance, that the
Lord who dwelleth on high is mightier.
May every ſoul here prefent be prevailed on to
makė this God their friend, to ſeek an intereſt in
this'tender father; that in all their diſtreſſes, whe-
ther of fleſh or ſpirit, they may know where to go
for grace and help. For the chriſtian knows that
God is his father; he is alſo ſenſible that all good
things proceed from him, that as he alone is infi
hite; fo is he abundant in goodneſs to thoſe who
call upon him: And therefore our church, in her
expoſition fubjoined to this prayer, explains the
words Our Father + which art in heaven; by my
Lord God our heavenly Father, who is the giver off
all goodneſs.
There
4
e
/
the CÀŲRCH CATECHISM. 127
There is one thing more to be obſeryed in the
prefacęgi and iç is thisz we are not commanded, to
fay. my father, but our fatheroa) Altho every efrue
believer can ſay, from his own happy experience,
God is my father, yet, when we addreſs the thronę.
of grace, it is neceſſary. Qur hearts ſhould bęłen-
larged; our hearts muſt be opened to our bre:
thren, if we expect the.ears of the Lord jhould
bę jopen to our prayers: we are to ſay our father,
in token that, we, pray for others as well as our-
felves. We call him our father, as praying in be-
half of all · mapkind, for all thoſe who are his,
who are equally his children by creation with our-
felves, manifeſting our deſire that he would be
pleaſed to reveal himſelf> to them, and be a father
unto them by redemption, we call him gur father,
as praying, in behalf of our brethren in Chrift,
in behalf, of all true, believers, to the father of his
church defiring him to water it with the dew of
his bleſſing. How ſhould this enlarge eyery.mar.
crow_heart, how ſhould it, open every: contracted
loul, and put an end to thoſe çauſeleſs diviſions
and animofities ſubliſting amongſt chriſtians ! Let
us,' my brethren, whenever, we approach, the
cthrone of grace, and profeſs to call God our fathered
a let us impļore his Spirit, that we may be endued
withia principle..of love to our brethren, thak. we
pamay; be deffous.of praying for others as well as
ourſelves. Thus much for the preface, "Qürifather
which art in heaven.
9 T
The
I
* BOTY
128 An EXPOSITION of
The firſt petition is, hallowed be thy neme. This
is the firſt thing we are to pray for, ' By name we
are to underſtand not only his name ſtrictly and
properly ſo called, but alſo his glory and goodneſs,
his power and wiſdom, his holineſs and might,
and all other his infinite perfections. By hallowed
we mean praiſed, fanctified, or made holy. The
firſt thing then we are to pray for is, that God's
name may be ſanctified in us; not only that his
name may be praiſed and had in honour among
all kingdoms outwardly upon earth, but that a
fenſe of his glory and goodneſs may be implanted
in our ſouls ; we muſt deſire that the Lord God
would be fan£lified in our hearts. Moſt wiſely then
did our Redeemer place this petition in the fore-
moſt rank, becauſe, till our hearts are whole with
God, no prayers we make will be acceptable unto
him. It is an eaſy matter to repeat the Lord's
prayer with our lips, but God requireth the heart :
God, my brethren, requireth truth in the inward
parts. My Son, give me thine heart, faith God.
In this petition, then, we pray (and you'll ob-
ſerve all along, that we are to include our brethren
as well as ourſelves, for, we do not ſay, my father
give me, but our father give us, &c.) I ſay, then,
in this petition, the believer prays that the Lord
God would be pleaſed to ſanctify himſelf in his
heart; we are to pray that God would be pleaſed
to dwell in our hearts by his Spirit, and place bis
home there; we are to beg for ſuch a meaſure of
grace,
the CHURCH Catechism.
129
1
grace, that we may have a juſt ſenſe of God's attri-
butes and perfections, of his infinite glory and
redeeming love; that the thoughts and affections
of our hearts may entirely center in him, and
that it may be our conftant employment and our
daily ſtudy, to promote his glory and magnify his
love; we are to beſeech him that we may be actu- .
ated by a conſtant ſenſe of his greatneſs and good-
neſs, and have his glory ever in our view.
And now, my brethren, is this the ſtate of our
minds whenever we repeat the Lord's prayer?
Do we really deſire that the Lord God inay be
ſanctified in all our hearts when we ſay, hallowed
be thy name? Surely if we did we ſhould ſee the
fruits of it: and yet, unleſs the Lord is ſanctified
in our hearts, unleſs we fear and reverence his
holy name from the bottom of our fouls, our
very prayers are an abomination to him. Let us
then, beg of God to enable us to hallow and fanc-
tify his name ; let us implore his grace, that our
hearts may accompany our tongues whenever we
ſay, hallowed be thy name.
The next petition is, thy kingdom come. By the
kingdom of God is not only meant his dominion
and ſovereignty over all the earth, (for that king-
dom is already eſtabliſhed) the kingdom we are
commanded to pray for is the kingdom of Chriſt
in the hearts of all faithful people; we are to en-
treat the Lord to compleat his kingdom upon
earth; in an outward manner, that he would be
K
pleaſed
130 An EXPOSITION of
pleaſed to bring in all jews, turks, infidels, and
hereticks, to the profeſſion of chriſtianity, that
Chriſt may reign and his goſpel may be profeſſed
over all the earth, that the earth may be full of the
knowledge of the Lord, as the waters cover the ſea.
We are to beg of him to open the eyes of all un-
enlightened nations, that they may ſee and believe
the great truths of the goſpel, and that the fulneſs
of the Gentiles may come in; we are alſo to pray
unto him that the kingdom of his grace may be
fet
up
and eſtabliſhed in our ſouls; we are to deſire
the Lord would reign in our hearts, that he
would be pleaſed to rule in our ſouls, and ſubdue
our ſinful luſts and evil inclinations, which are
traitors and enemies unto him; we are to beg of
him to dethrone the tyrant which has ſo long reign.
ed in our breaſt, and to drive every Canaanite out
of the land, and to make our fouls a fit habitation
for his good Spirit; we muſt deſire that the Lord
would be pleaſed to bring every thought into captivity.
unto the obedience of Chriſt; that the Lord would
be pleaſed to rule us by his grace, and lead us by
his Spirit; we are to beg of him to paſs an act of
indemnity for our former rebellion againſt him,
and receive us into bis ſervice, who is our natural
Lord and ſovereign.
This, my brethren, muſt be our ſtate if ever
we would ſee God; unleſs we partake of the king.
dom of grace here, we ſhall never partake of the
kingdom of glory hereafter. Our bleffed Re-
deemer
the CHURCH CATECHISM.
131
deeiner muſt neceffarily reign and exerciſe his fpi-
ritual kingdom in our hearts; our hearts muſt be
renewed by his grace, and fanctified by his ſpirit;
king Jeſus muft reign in our hearts till be hath put
all enemies under his feet; we muſt experience our
Redeemer as 'exerciſing his kingly office within us.
Let us then, my brethren; whenever we uſe this
petition, let us beg of God that our hearts and
fouls may fay, thy kingdom come; let us earneſtly
beg to be under his kingdom of grace here, that
we may be admitted into his glorious one here-
after. But is this the caſe? do we really deſire
his kingdom may be eſtabliſhed in our hearts when-
ever we repeat the Lord's prayer ? On the con-
trary, are not the generality of us the ſervants
and ſubjects of ſatan? Do we ſo much as deſire to
change our maſter? How then can we be guilty
of ſuch folemn mockery? O! beg of God to
guide you aright, to inform you of the true mean-
ing of this petition, and to enable you to ſay
from the bottom of your hearts, 'thy, kingdom come.
The next petition is, thy will be done in earth as
it is in heaven. In this petition we profefs to make
an offering to God of our ſpirits, fouls, and bodies,
yielding ourſelves unto him to perform his will
and to do his pleaſure: we deſire, (I mean, if we
are fincere) we deſire that our wills may be con-
formed to the will of God. The believer implores
the Spirit of God to rectify his depraved will, and
to enable hiin to do the will of God. If we would
be
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132 An EXPOSITION of
ditto
be the ſervants of God wę mult, give up (freely
give up) gour own will, and deſire to obey the
will of God in every particular. The chriſtian
beſeeches God in this petition to .write his law in
his heart, to ſtamp his image upon his ſoul, that
he may in all things order his conuerſation aright;
he deſires that the will of God, in every particu-
lar, may be accompliſhed here on earth, as it is
fulfilled in heaven. As the ſun imparts light and
heat to all, and as the moon, the ſtars, and all
the powers of heaven perform their ſtated revolu-
tions, and proceed in a regular and ſtated courſe,
according to the will of God, fo are chriſtians to
pray to him, that they alſo may perſevere in their
chriſtian courſe, and in all things perform his will
and pleaſure.
Again.: As angels, and archangels, and all the
celeſtial choir, are ready to fulfil the command-
ments of God, as they are ever reſounding his
praiſes, and ſinging Hallelujahs to his name, as
they are ever at hand to Yuccour and defend us on earth
when God wills and commands them ſo to do;
in like manner are we to beg of God ſo to lead
and direct us by his godly motions, that we may in
all things obey his bleſſed will ; we are to pray
that the will of God may be accompliſhed in the
converſion of all unbelievers, and in the fanctifi-
cation of all his faithful people ; and we are to
make the hoſts' of heaven, and all the blefed fpi-
rits above, our pattern“and example.
In
1
في ) و يجدد
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the CHURCH CATECHISM.
133
1
In heaven the will of God is conſtantly perform-
ed, there he meets with no oppoſition; the will of
God is no where more controuled, than in the
hearts of men : how ungrateful muſt we appear,
even in our own eyes, whehuiwe reflect that we
alone, of all God's creatures, bid defiance to his
will ?. We have as great, perhaps, greater reaſons
(humanly ſpeaking) to obey the will of God than
the heavenly choir ; they never. had a Redeemer
to ſhed his blood for them. Amazing that we,
of all creatures, are the moſt indebted to God's
goodneſs, that we, of all creatures, are the moſt
diſobedient to his will! Oh! let us beg' of God
to break theſe ſtony hearts of ours, to rectify our
diſorderly wills, (for by nature they are at enmity
with God) and to lead us by his ſpirit to obey his
will.
God's will, my brethren, is this ; that you do
not ruin yourſelves for ever, that you embrace the
Lord Jeſus Chriſt as your Saviour and your Re-
deemer, and be made completely happy in him.
Oh! do not deſpiſe theſe gracious, offers, do not
attempt to fruſtrate the will of God, when 'he
* wills your
pur peace and eternal falvation; Father let
us implore his Holy Spirit, that his nañe may be
ſanctified in our hearts, that his kingdom may be
planted in our ſouls, that we may be able' to per-
form his will as it is in beaven. In this
In this manner our
catechiſm explains theſe three
, petitions ;, I deſire
my 'Lord God our heavenly Father, who is the giver
.
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erts
of
134
An EXPOSITION of
of all goodneſs, to ſend bis grace unto me and to all
people, that we may worſhip birn, Terve him, and
obey him, as we ought to do. Beſides this, when
the chriſtian prayšşthat God's will may be done,
he is taught to ſubmit to all the diſpenſations of
providence, he deſires the Lord would be pleaſed to
enable him to ſubmit to whatever he ſhall lay upon
him; patience under aMictions, and reſignation to
the will of God under all adverſities, are no eaſy
leſſons to learn. We are generally apt to imagine
that we can aſſiſt God, as it were, that we can dic-
tate to him a better method of proceeding than
he uſually obſerves, as if the judge of all the earth
would not do right. Few attain to ſuch an entire
reſignation to the will of God, as to be contented
in the ſtation he has placed them in. Beg of God
then, my brethren, to enable you in all things to
ſubmit your wills to his, to convince you that all
is for the beſt, that he viſits you for your profit,
that the afflictions he lays upon you ſhall miniſter
to your fpiritual advantage, that in his good time
he will wholly remove them, or leſſen the degree
of them, or make you able to bear them, At the,
ſame cime you pray for this holy frame and diſpo-
ſition of mind, look up by faith to your bleſſed
maſter, and make him your pattern. · When the
bleſſed Jeſus was in an agony for your ſakes, when
his human nature was ready to ſink under the
weight of his afflictions, when he was fainting and
trembling under the cup of his Father's wrath;
with what meekneſs and reſignation did he at laſt
ſubmit!
the CHURCH CATECHISM.
135
ſubmit! Fatber, if this cup may not paſs from me ex-
cept I drink it; thy will be done. Let this, my brea
thren, be conſtantly in your remembrance, and,
depend upon it, it will enable you, by God's
grace, to ſubmit chearfully to all trials and afflic.
tions.
The next petition is, give us this day bur daily
bread. In this petition we are taught to pray to
God for all temporal and ſpiritual bleſſings. In
this petition we pray unto God (as our church obé
ſerves) that he will ſend us all things that be needful
both for our ſouls and bodies. And; firſt, we are to
pray unto God for freſh ſupplies of grace unto our
fouls. The ſpiritual gifts of God to his church
are frequently compared in Scripture to bread; I
am the true bread; faith Chriſt, I am the bread which
came down from heaven. God invites us in the
book of Proverbs to partake of his ſpiritual ble
fings, ſaying, Comez eat of my bread; and drink of
the wine that I have mingled. The grace and affifta
ánce of God's Holy Spirit are as neceſſary. for our
ſouls, as outward bread is' requiſite for our bodies.
Abundant reafon have we therefore to ſay, Lords
everinore give us this bread. We are not only to
pray to God for a portion of his grace in general,
but we are to aſk for freſh ſupplies of it; give us
this day our daily bread. Without bread the body
cannot be ſupported. And, as the body requires
daily recruits in order to its ſuſtenance, ſo we ſtand
in need of conſtant, of daily ſupplies of God's
Spirit to nouriſh our ſouls: we are, therefore, to
implore
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136 An EXPOSITION of
implore his Spirit to give us a ſtedfaſt faith in him,
and to endue us with grace that we may perſevere.
And ſurely, we ought always to be praying, to
God for his grace and ſtrength, when we conſider
whaſ a yariety of enemies, we have to, encounter
with; our own wicked hearts, a deceitful world,
and,
lour, grand enemy the devil, are aļways laying
traps in our way :- how greatly - then do we ſtand
in need of help and ſpiritual ſupport?ffro ad
Again. . In this petition we are directed to call
upon God for a ſupply of all our bodily wants.
Seeking firſt, the kingdom of God and his righteouſneſs,
we are to pray unto him for thoſe temporal blèf-
fings we ſtand in need of. The chriſtian knows
that God hears his prayer, he can remember many
inſtances of God's mercy in granting his requeſts;
the chriſtian can rely on God with ſure confidence,
and is convinced he will provide for him ; he lays
no ſtreſs on his own ingenuity, but commits him-
ſelf to God; he begs a bleſſing on his endeavours,
and prays to him for all earthly bleſſings, becauſe
he has commanded him fo to do. As he is king of
all the earth, he is certainly able to grant our re-
queſts; and, if we have a ſtedfaſt faith in Chrift,
we may be affured, (let things at preſent go how
they will) we may be aſſured we ſhall never want :
abundance, perhaps, we may never have, and God
forbid we ſhould, (for it too often proves a curſe)
but, bread to eat and raiment to put on we ſhall never
want. Why ſhould I diſtruſt the providence of
God?
the CHURCH CATECHISM.
137
God ? He who can give me eterríal lífe can cer-
rainly provide food for my 'animal 'Hfe, he who
feldet?f the ravens will ſurely feed his own' fervants ;
Goddeclaresthat'a'fparrore" does not "fåll to the
ground without his knowledge'; nay, that the very
hairs of our bedd are all numbered." This ſurely,
then, is-äti'encouragement to us 'to pray to God
for a 'ſupply of all our wants: but then God will
be truſted, God will be prayed to, and, if we will
go on in our own way, and do not leave the event
to him, we muſt thank ourſelves for the diſappoint-
ment} bút," if we wait upon the Lord in humble
faith, we may depend upon it he will grant our
requeſt, 1. Sometimes we may aſk and receive not,
becauſe we aſk amiſs, becauſe we do not aſk in faith,
or becauſe we aſk the bleſſings of this life without
deſiring ſpiritual bleſſings, and then we may aſk
for the good things of this world that we may
"conſume them upon our lufts ; but we muſt firſt aſk,
--yea, and aſk earneſtly too, for an intereſt in the
Lord Jeſus Chriſt, and then we may ſafely commit
our cauſe to him who judgeth righteouſly. - But then
we are not to be extravagant in our demands, we
are not to dictate to him what he ſhall give, we
are to ſubmit to his providence, and deſire him to
give us ſuch things as he in his infinite wiſdom
ſhall ſee fit and convenient for us ; we' are alſo to
-wait daily upon God with our requeſts, and there-
fore God often keeps us low that he may.keep uş
humble ; he gives his ſervants a ſmall portion at a
time,
1
't
138 An-EXPOSITION of
time, that they may attend the more cloſely uport
him, that they may ſee his goodneſs every day in
ſending them freſh ſupplies. Indeed the rich and
powerful are equally indebted to God's providence
with the mean and indigent, and it is equally their
intereſt to petition for daily bread; innumerable
accidents, they know not of, may deprive them of
their preſent poſſeſſions, or put it out of their
power to enjoy them. Let us then, my brethren;
conſtantly rely upon God, let us truſt in his pro-
vidence, let us beg of him to give us food conve-
nient for us, and he has promiſed to hear us.
But I haſten to the next petition; which is, fora
give us our treſpaſſes as we forgive them that treſpaſs
againſt us.
In this petition we pray to God (as our excel-
lent catechiſm obſerves) that he will be merciful unto
is, and forgive us our fins. `In this part we are to
beg of God to forgive us our manifold fins and
provocations againſt him. That God is able to
extend his mercy to us all muſt allow, and that
we ſtand in need of mercy none will deny. · But
this petition is not only deſigned for the uncon-
verted; they indeed have great reaſon to cry migh-
tily unto God for his pardoning grace and redeem-
ing love, becauſes till they have its they can ex-
pect nothing but vengeance at the hand of God;
but the converted alſo have a ſhare in this petiti-
on; the beſt of us, my brethren, have need to aſk:
forgiveneſs at God's hand; there is not & juft man
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1.
4
the CHURCH CATECHISM.
139
übon earth.ihat doeth good and ferneth-net. In
many
Ibings we offend all.
Believers, indeed, are looked upon 'as perfect,
in Chriſt their head, but in themſelves, there are
many ſecret : fons; they have the remains of ori-
ginal fin lurking in their breaſts, and chey will
always humble themſelves in the light of God;
inany enemies are yet unſubdued, and therefore,
we have all abundant reaſon to alk forgiveneſs and
forbearance of God.
As we ſtand in need of mercy ourſelves, wè
are alſo to extend mercy to our brethren ; nay, in
this prayer, we profeſs to aſk God forgiveneſs no
otherwiſe than as we forgive thoſe who have in-
jured us. This is the hardeſt leſſon in the ſchool
of Chrift; and ſince we cannot bring ourſelves to
this frame, let us beg of God to endue us with it,
let us, at leaſt, deſire to forgive our enemies, and
God will carry thoſe deſires into execution. Bués
perhaps, ſome may fay, “ I have been ſo grofly
injured, fo unkindly created, that I cannot overs
of look it. The perſon who has injured me is
"really unworthy my forgiveneſs." Well, my
brother, retire into your own heart. Have not
you grolly offended your God and Saviour? Your
enemy, you ſay, is unworthy: are not you, byl
nature, utterly unworthy of God's mercy. ? Are
you not an enemy, a traitor,: a rebel' to God? If
then you deſire his clemency' ſhould be extended
to you, extend forgiveneſs to your offending bro-
3
ther.
140
An EXPOSITION of
ther. If you examine, you will find the fame
ſeeds of injuſtice lurking in your hearts, altho’
God has been fo'mercifuſ to you as not to ſuffer
them to ſprout into action. Remember the para-
ble of the kind maſter, who forgave his ſervant
ten thouſand talents, 'which ſervant
refuſed to forgive
his brother one hundred pence. Remember what our
Redeemer ſays, So likewiſe shall my beavenly Father
do alſo unto you, if ye, from your hearts, forgive not
every one his brother their treſpaſſes. Oh! beg of
God to give you a charitable and forgiving ſpirit,
becauſe, till you have it, you ſhut yourſelf out of
all title to the privileges of the Goſpel, and de-
prive' yourſelf of many opportunities of enjoying
ſweet intercourſe and communion with your God.
This ſin of uncharitableneſs is, perhaps, one of
the Canaanites that is not yet rooted out. "Cry
mightily, then, to God, beſeech him continually
to ſhew. you your own hearts, that, being hum-
bled for your own offences, you may the more
readily excuſe another.
Beſides, the object of your reſentment is more
properly the object of your pity and compaſſion ;
if he is converted he demands your love, Read
St. Paul's Epiſtle to Philemon, ſee how the Apoſtle
expoftulates with him in behalf of Onefimus ; if he
is' unconverted; if he is a ſtranger to God, he
really demands your pity ; conſider what a dan-
gerous' ſtate he is in. If your enemy was in dan-
ger of drowning, would you not gladly ſave his
life?
the CHURCH CATEĆASIÀ.
141
A
1
JL
1
life? How much more, 'then, when he is in dana
ger of everlaſting deſtruction ? Pray for him then,
beg of God to ſave his ſoul. "If you can buy pray
for your enemy, (as I before obſerved) you cannot
imagine how it will open your ſoul and enlarge
your heart';, or, if you cannot yet pray for your
brother, at leaſt pray for yourſelf; beg of God to
root out this gall of bitterneſs ; it is a temptation
that befets you, pray againſt it.
We are now arrived at the laſt petition in this
divine compoſition ; and lead us not into temptation,
but deliver us from evil.
In the former part of this petition we pray to
God, (as our church obſerves) that it will pleaſe
him to save and defend us in all dangers ghoſtly and
bodily; we are to beg of God to preſerve us in all
dạngers both of fleſh and ſpirit
. Ghoſtly means
Spiritụal; it is derived from ghoft, an old Saxon
word, which ſignifies ſpirit. We are not to ima-
gine that God leads us into temptation, for God cannct
be tempted with evil, neither tempteth be any man, al-
though, for wiſe ends, he permits his fervants to
be tempted, in order to try their fidelity and truſt
in him.
Whenever we are tempted, my brethren, let
us call upon God. When the chriſtian is tempted
from within, or tormented from without, when
he can ſay, with the Apoſtle, without are fightings,
within are fears, then he is to apply to the Lord
Jeſus his Redeemer, who has promiſed to ſupport
him,
1
}
142
An EXPOSITION of
him, who will not fuffer bim to be tempted above that
he is able, but will with the temptation alſo make a
way to eſcape
The laſt part of the petition is, and deliver tis
from evil. In this our church teaches us to pray
to God that he will keep us from all fin and wicked-
neſs, and from our ghoftly enemy, and from everlaſting
death. The evil then, we are to pray againft is
the evil of ſin, and the evil of puniſhment; we
· are to beg of God to keep us from the evil of 'lin,
from all fin and wickedneſs in which we are born,
and to which we are liable; we are alſo to pray
againſt the evil dominion of ſatan, our ghoſtly or
Spiritual enemy; and a bitter enemy he is, we can
never pray too much againſt him : but above all
ſhould the finner pray againſt the evil of puniſh:
nient, againſt everlaſting death; this is the wages
of iniquity! and all who die without an intereſt in
the Lord Jeſus Chriſt will find, to their coſt, ever-
lafting death will be their portion. How ought
we then, my brethren, to be earneſt at the throne
of grace, beſeeching God to lead us by his good
fpirit, to preſerve us from our enemy, and to unite
us cloſely to himſelf? Oh! that the Lord of hea-
ven would enable you all to cry out from the bot-
tom of your hearts, Lord Jeſus deliver us from
evil.
This prayer is generally cloſed with a doxology,
and it is this : for thine is the kingdom, the poroča
and the glory, for ever and ever. Doxology means,
E
giving
be CHURCH CATECHISM.
143
/
.
şiving glory. . All prayers to God were uſed to con-
clude with giving glory to him, and, for this rea-
fon, our ſermons end with aſcribing glory to God.
We acknowledge the kingdon to be the Lord's,
and, as he is the king, he alone is able to make
us partakers of his kingdom. The power alſo is
God's; God spake once, faith. David, and twice I
have alſo heard the ſame, that power belongeth unte
God; he, therefore, is able and mighty to ſave us,
to hear our requeſts, and to endue us with power
from on high. The glory is his; he, therefore, is
able to glorify his ſervants, and theſe attributes
belong unto him for ever and ever.
God never fail-
eth; earthly comforts may fail, but the rock of
ages, the chriſtian's defence, endureth for ever
and ever, and will ſtand by him throughout all
eternity
All theſe requeſts are we to make known unto
God; we are to pray to him (as I before obſerved)
with a juft fenfe of our own unworthineſs: This
will lead us out of ourſelves, and teach us to offer
up our petitions through the alone merits of our
dear Redeemer. We are alſo to pray in faith, be-.
lieving that God will grant our requeſts, we are
to truſt that he will hear us for Chriſt's ſake.
This alſo we are taught in our catechiſm : And this,
I trust, he will do, of his mercy and goodneſs, through
qur Lord Jeſus Chrift. 'Tis wholly owing to the
riches of God's free grace in our Redeemer, that
şur prayers can be accepted, or, indeed, that we
çan pray at all,
This
144 An EXPOSITION of
This prayer is cloſed with an Amen; and therea
fore, (faith our church, viz. becauſe Chriſt has
opened the way to the throne of grace) therefore I
fray amen. So be it. Amen is an Hebrew word, fig.
nifying, yea, verily, or ſo be it. In this place, and
at the end of all our addreſſes to God, it means
Jo be it, a hearty wiſh that God would accompliſh
what we have been praying for.
This may teach us to be more guarded than we
generally are, and not to repeat this word at the
end of our prayers, (as is too commonly the caſe).
while our thoughts are employed on different objects.
I am now to make an application of the whole
to ourſelves; but in this, (as I have endeavoured
to apply every part as I have gone along) I ſhall
be as brief as poflible.
This, my brethren, is the comprehenſive form
of words compoſed by our dear Redeemer himſelf;
it contains all we can deſire or want, whether it
be ſpiritual or temporal; and therefore, is a moſt
perfect model for us to follow in all our addreſſes
to the throne of grace. And here I cannot but
commend (as it is my bounden duty) the excellent
liturgy of our own church, which is entirely copied
from this divine original. In our common prayer
all the petitions are truly chriſtian, and all are of
fered 'up through the merits of Jeſus Chriſt.
Would to God all our Sermons had as much of
Jeſus Chriſt in them as our prayers have!
Let me recommend it to you, my brethren, to
beg of God to give you the ſpirit of prayer. Do
not
!
the CHURCH CATECHISM.
145
your hearts.
not be contented to uſe a form of words, but im-
plore 'the " lpirit of God, that ye may be enabled
to pray from your
And now, my brethren, how many of you at-
tend to the Lord's prayer? Do ye pray, or do ye
say the Lord's prayer? There is a great difference,
and I would adviſe you to aſk your own hearts the
queſtion. How can you diſregard that divine
form of words, when they were compoſed by God
himſelf? What ſignifies your ſaying a parcel of
words, without paying the leaſt attention to what
you are about? Would you not be affronted
your-
ſelves, was any one to treat you as you do your
God? Do you imagine God will hear you for
your
much ſpeaking . No: one with from the heart, one
God be merciful to me a finner, will find its way to
the throne of grace, and bring down a bleſſing,
while your formal, hypocritical addreffes will prove
an abomination to the Lord.
May the Lord God convince you, my brethren, of
the value of theſe graces this prayer teaches you
apply for. Did you but know how much you loſe by
neglecting to pray to God, you would no longer for-
bear to cry unto him. Was your worldly intereſt to
be promoted, you would embrace every opportu-
nity: if you could all make your fortunes, if you.
could obtain large eſtates by waiting upon God,
what a devout, religious people would you all be!
why, you would pray without ceaſing; then you
would need no advice to uſe this method ; at leaſt
L
you
to
146 An EXPOSITION of
you would not be offended at me for preſſing this
duty upon you.
And, my brethren, the time will come when
you will be convinced I am not your enemy for
ſpeaking ſo plainly to you as I do. I ſhould be a
vile hypocritę if I did not; you yourſelves would
riſe up in judgment againſt me, and condemn me.
To conclude. Let me beg of all here preſent
to have ſome regard to their immortal ſouls. Do
not, my dear brethren, do not, I intreat you, be
in love with damnation, but beg of the Lord Jeſus
to convert you from the errors of gaur ways. Let us
all wait on God in humble prayer, and deſire his
good ſpirit to lead us into all truth; and I deſire
you to join your hearts with mine in fupplication to
the throne of grace for theſe things.
O! great and merciful Lord, our heavenly Fa-
ther, who art the giver of all goodneſs, be pleaſed
to ſanctify thy name in all our hearts ; ſaften, o
Lord, every ſtony heart, and eſtabliſh the king-
dom of thy grace in every ſoul here preſent; make
it our meat and drink to do thy will, O God; as thy.
will is done in heaven, let it aļſo be perfe&ted in us.
Give us, O Lord, a conſtant ſupply of thy gợace,
and furniſh us with food convenient for us. Pardon,
O Lord, all our ſins and tranſgreſſions, and enable
us to forgive, from the bottom of our hearts, all
thoſe who have treſpaſſed againſt us, Be preſent
with us in our ſpiritual warfare; cover our heads in
the day of battle; deliver us from the enemies of
4
our
the CHURCH CATECHISM.
147
1
our ſouls; keep us from all fin and wickedneſs, and
from everlaſting damnation good Lord deliver us; for
thine is the kingdom, make us partakers of it; ſhel-
ter and defend us by thy power; and, after this
life, receive us to thy glory, there to reign with
thee for ever. And this we humbly beg through
the alone merits of Chriſt Jeſus our Redeemer,
to whom, with thee, O Father, and thee, O Holy
Ghoſt, be aſcribed all the honour and glory of
man's redemption, now, henceforth, and for ever-
more. Amen.
1
L2
SERMON
148
1 1
An EXPOSITION of
SERMON. VII.
St. John, chap. iii. latter part of the 5th verfe.
-Except a man be born of water, and. of the Spirit,
be cannot enter into the kingdom of God.
TH
HIS was the anſwer our Lord gave a great
maſter in Iſrael, who was not a little dif-
concerted at the affertion in the third verſe: Jeſus
anſwered and jaid unto him, 'verily, verily
, I ſay unto
thee, except a man be-born again þe cannot ſee the
kingdom of God.
Learned as Nicodemus was, it put all the facul-
ties of his mind on the ſtretch to, comprehend thę
meaning of this ſaying. A glaring inſtance this
of the inſufficiency of the greateſt endowments
of the human mind, without the guidance and
direction of the Holy Spirit. Human learning
may make ample diſcoveries in the field of nature,
may be of conſiderable uſe in the contemplation
of outward objects; but when once it leaves its
proper ſphere, and aims at a knowledge of the
things of God, it fails in the attempt, and is loft
ånd. Bewildered in a maze of error. Nothing can
direct the mind in purſuits of this nature, but the
unerring dictates of the Holy Spirit, and they
muſt be all taught of God, who would be perfect
maſters
..
1
tõe. CHURCH CÁTÈCHÍSM.. 149
*
maſters of divine knowledge; we muſt be born again
before we can have any notion of the life of Chriſt.
As no perſon can have any idea of ſenſible objects
before he is born into the world, and has made
ſome advances in it, ſo no one can have the leaft
knowledge of, or any reliſh for ſpiritual truths;
till; by the gracious influences of the Holy Spi-
rit breathing divine life into his ſoul, he is become
dead unto fin, and alive unto God; through Jeſus Chriſt
our Lord; and; till God is thus pleaſed to inform
the heart; the wiſeft of natural men will have very
uncertain and confuſed notions of the ſpiritual
bleſſings held forth in the goſpel of Chriſt.
This was the caſe with Nicodemus; all his learn-
ing could not comprehend what our Redeemer
meant by inſiſting on the neceſſity of a man's being
born again before he could live the life of faith.
Nicodemus faithi unto him, how can å man be born
when he is old? Can be enter the ſecond time into his
mother's womb and be born? While this anſwer
proves the inability of man in his natural ſtate to
comprehend the hidden things of God, it may alſo
account for the oppoſition men of learning genė.
rally make to the doctrines of the goſpel. The
goſpel, when preached in faith and ſincerity, never
fails to alarm their pride; theſe men cannot bear
. to be told that all their attainments will not make
ihem viſe unto ſalvation, that they may have made
' very conſiderable progreſs in human learning, and
jei be ignorant of the one thing needful. Many
ſuch
1
L &
150
A EXPOSITION of
1
1
fuch do I know, who value themſelves highly on
account of their learning and outward acquire:
ments, and yet are as ignorant of vital and expre-
rimental religion ås the ground - they tread on;
whó, while they profefs to be teachers of others, have
need that some should teach them what are the firſt
principles of the goſpel of Chriſt, theſe men, pro-
felfing themſelves wiſes become fools. Such men, I
fay, will always be diſguſted when they are told
that they muſt throw aſide all dependence on
their own abilities, ſtrip themſelves.of all fancied
perfection, and be contented to come like little
children, meek and humble, to the croſs of Chrift:
nör need we wonder at this their oppoſition, ſince
we are told by truth itſelf, that the natural man
cannot ſee theſe things, neither know them, becauſe
they are ſpiritually diſcerned. But, whatever oppo-
ſition theſe men may make to the doctrines of the
goſpel, they are nevertheleſs true, and demand
''our ſerious attention: however: men may value
themſelves upon the dignity of their nature, the
ſtrength of their faculties, and depth of their
learning, they muſt experience in themſelves, a
real change, effected by the Spirit of God, before
they can have any intereſt in the bleſſed mediator.
Feſus anſwered, vërily, vèrily, I ſay unto thee, except
'a man be born of water, and of the Spirit; he cannot
enter into the kingdom of God.
This is the new birth, which every one muſt
experience in his own ſoțl before he can enter into
tbe
:
1
the Church CATECHISM. 151
the kingdom of God. The generality here preſent
have been born of water, would to God they were
alſo born of the Spirit. This is the grand thing
you are to ſeek after; for, as a man muſt be born
into the world before he can perform the various
offices of animal life, ſo every ſoul muſt be born
again of the Holy Spirit of God before it can
take a ſingle ſtep in the life of Chriſt and of God;
as without air the body cannot breathe, ſo without
the Holy Spirit of God the ſoul is deſtitute of the
principle of diyine life.
Our own church agrees with the holy ſcriptures
in preſſing this point ſtrongly upon us. In her
catechiſm ſhe ſets before us the gracious offers
God has been pleaſed to make to fallen man thro'
a mediator; ſhe proceeds to inform us, that re-
pentance and faith are indiſpenſably neceſſary on
our part, if we would have the comfortable pro.
miſes of the goſpel applied to ourſelves; to con-
vince us that our faith muſt not be a lifeleſs, in-
active principle, ſhe lays down the ten command-
ments of God to be obſerved by us as the fruit
or ſign of our faith; they are alſo delivered to
the terror of the unconverted, that, by ſeeing
how groſsly they have violated the law of God,
they may be led to aſk for mercy through the
blood of a mediator, and, that the beſt may not
preſume upon their own ſtrength, we are told,
we cannot do theſe things without God's Special
grace, which we are to apply for by diligent prayer.
This
1
L: 4
152 "An EXPOSITION of
This is one means of grace, one of thoſe chan-
nels whereby God conveys fpiritual alliance to all
true believers: This is exhibited in the expofition
of the Lord's prayer. The other means to be
uſed are the facraments, the firſt of which is bap-
tiſm, which will be the ſubject of my following
diſcourſe.
I have made choice of theſe words, as contain-
ing a deſcription of the outward and inward altera-
tion this facrament, when rightly received, is ſup-
poſed to effect. From theſe words I propoſe to
lay before you the nature and expediency of this
ſacrament, and to make a ſuitable application to
ourſelves.
And may the holy and almighty Spirit of God
be ſhed abroad in every heart here preſent; máy
his gracious influences be diſpenſed to every ſoul
in this .congregation; may he remove all objec-
tions and oppoſition to his goſpel, and diſpoſe
every one that hears' me this day to a ſerious atten-
tion to his holy word.
Before the facrament of baptiſm is explained,
there are ſome directions about ſacraments in ge-
neral. The catechumen is firſt aſked, How many
facraments hath Chriſt ordained in his church? The
anſwer is, two only; as generally neceſſary to ſalva-
tion, that is to ſay, baptiſ1 and the fupper of the
Lord. Two only, in contra-diſtinction to the Romilla
church, which infifts on five more, viz. confirma-
tion, penance, orders, matrimony, and extreme
unction;
the CHURCH CATECHISM.
153
unction; which are by no means to be called fa-
craments, becauſe they are no where laid down in
ſcripture for ſuch, nor are any of them abſolutely
neceſſary to ſalvation.
Confirmation, or the laying.on of hands on
ſuch as have been baptized, is indeed an apoftolical
rite, very uſeful when rightly received, and is
- very proper to be retained; but this is no where
inſiſted on by Chriſt himſelf, but was inſtituted by
the Apoſtles after his death, who went about con-
firming the churches who had received the goſpel,
which churches, no doubt, received the gracious
influences of the Holy Spirit by this ſolemn ordi.
nance : in imitation of their practice, the biſhops
of the chriſtian church in all ſucceeding aģes have
obſerved this rite; exerciſing it eſpecially on thoſe
who were baptized in their infancy, imploring the
Spirit of God to enable them to perform the vows
made for them in baptiſm. Thus far is this in-
Ititution innocent and allowable; and 'thus far,
and no farther, does our church enforce it.
The next pretended : ſacrament is penance.
This, as ſuch, is no where inſiſted on in fcripture,
nor has it any of thoſe properties which more im-
mediately conſtitute a facrament. Penance, in-
deed, viz. ſome certain acts of mortification, pu-
niſhing ourſelves in what may have been unto us
an occaſion of falling, is not only in ſome caſes
uſeful, but is alſo an emblem of inward forrow
for fin, and is in ſome degree authorized by our
church;
1
154 An EXPOSÍTION OF
church; but when carried to the extravagane
height the church of Rome places it in, is certainly
repugnant to the will of God, becauſe that church
looks on certain acts of penance performed by
her ſeeming penitents as meritorious of mercy.
This is certainly making a Chriſt of man's
per-
formances, and conſequently wtong; for, after
all, there is none other name under heaven "given
among men whereby we can be ſaved, but only the
name of our Lord Jeſus Chriſt:
The next thing to be obſerved, or rather, to
be diſregarded as a facrament in the popiſh calen-
der, is orders, viz. holy orders, ſuch as that of
biſhops, prieſts, and deacons. This can by no
means be reckoned neceſſary to ſalvation, nor is it
any where inſiſted on by Chriſt, nor expected to
be obſerved by all his followers. A facrament,
as we ſhall ſee hereafter, is equally obligatory om
all orders and degrees of men, but holy orders are
given, and were deſigned to be given, only to one
ſet of men, therefore holy orders can be no facra-
ment; not but that orders are of divine inſtitu-
the care of fouls is a great concern, enough
to make thoſe tremble who undertake it ; they
ſtand in need of the prayers of all faithful people,
that they may diſcharge their duty properly: for
my own part, I am fenfible of the importance of
the charge committed to me; I am ſenſible like-
wiſe of my own infirmities, and therefore deſire
your prayers that I may be found faithful: I am
already
tion,
.
the CHURCH CATECHISMO 155
/
already counted a fool and a madman, (I pray.
God I may coạtinue fo!) therefore you, i my
dear, becauſe deſpiſed friends, will noç bę fus-
prized when I deſire you to pray for me, that af:
ter having preached to others, I myſelf may not be a
caſtaway.
Matrimony is the next thing the papiſts term a
facrament. This, as the former, is not obligatory,
on all men, conſequently is no ſacrament. The
papiſts themſelves aſſure us it is not binding on
all men, by the various orders of unmarried men
among them. This, however is an ordinance of
God himſelf, which, for my own part, I believe
every man is bound to enter into, unleſs prevented
by fome impediment, and is withal an honourable
eſtate,
The laſt of this popiſh trumpery to be conſi-
dered as a ſacrament is extreme unction. The
meaning of extreme 'unction is anointing the head
of a dying perſon, and, ſo infatuated are the pa-
piſts, that they firmly believe, if a perſon is thus
anointed before he dies, he is certainly happy.
Here again, as our formal nominal chriſtians make
a Chriſt of their own works, ſo theſe befotted bi-
gots make a Chriſt of extreme unction. God
keep us, my brethren, in the enjoyment and exer-
ciſe of the proteſtant religion.
I could have produced arguments from ſcripture
to invalidate, theſe pretended facraments of the
Papiſts, had I not been fearful of treſpaſſing on
your
166
An. EXPOSITION of
:
your time ; but, at preſent, tảe determination of
our own church, in her twenty-fifth article, will,
I hope; be deemed ſufficient.
Ö6 There are two
one facraments ordained of Chriſt our Lord in the
“ goſpel, namely, baptiſm and the fupper of the
66 Lord.
Thoſe five, commonly called facra-
ments, viz. Confirřation, periarice, orders, ma-
« trimony, and extreme ünction, are not to be
“ counted for ſacraments of the goſpel,' being
s ſuch as have grown partly out of the corrupt
“ following of the Apoſtles, partly are ſtates of
“ life allowed by the ſcriptures, but yet have not
“.like nature of ſacraments with baptiſm and the
“ Lord's ſupper, for that they have not any
vifi-
“ ble ſign or ceremony ordained of God.” This
is another reaſon. Sacraments muſt be attended
" with outward viſible Signs, but theſe have not
any, therefore they are no facraments.
But an obfervance of the two goſpel facraments
is inſiſted on in ſcripture, and is our bounden du.
ty; they are ſaid to be generally neceſſary io ſalva-
tion, not abſolutely fò, that ſalvation cannot be at-
tained without them; but they are generally néces-
ſary to ſalvation, they are the ſtated ordinary means,
the channels by which God has promiſed to con-
vey his grace and ſpirit to all true believers; there-
fore it is the duty of every chriſtian to waif hum-
bly in the uſe of theſe ordinances, where they may
be had, but where they cannot (which muſt hap-
pen in ſuch places as are deſtitute of a regular mis
niſtry)
the CHURCH CATECHISM.
1547
niftry) we dare not ſay they are abſolutely necef-
fary, nor fet limits to God's power and goodneſs :
he, by a word of his mouth, can foften the hardeſt
heart, (and often does ſo) and can carry on the divine
life in a ſoul by extraordinary 'means; and all thoſe
who are earneſt in their enquiries after God may
expect (if they are deprived of the ordinary means)
they ſhall be comforted by an inward happy com-
munion with their Lord,
Having ſeen that there are two'ſacraments ir
the goſpel ſyſtem, and that it is our indiſpenſable
duty to obſerve them, they being generally neceſſary
to ſalvation, it will not be improper to fix the mean-
ing of the word, that we may know what the
word facrament implies; and this is done to our
hand in the anſwer to the next queſtion, which is
this: What meaneſt thou by this word ſacrament?
The anſwer is, I mean an outward and viſible ſign
of an inward and ſpiritual grace, given unto us, cr-
dained by Chriſt hiṁſelf, as a means whereby we receive
the ſame, and a pledge to aſſure us thereof. This is
the meaning of the word.
A facrament is compoſed of certain ſymbols,
which are deſigned to exhibit certain ſpirituál graces
and bleſſings : by uſing the outward ſigns, we de-
clare our deſire of receiving the inward grace thoſe
outwardfigns are intended to repreſent. We proclaim
to all the world our chriſtian profeſſion, by uſing
the ordinances our maſter has appointed: but, be-
fides 'this, the devout and ſerious chriſtian, who
uſes
lo
258
An EXPOSITION of
uſes theſe ordinances ind humble faith, is really
made a partaker of the inward and ſpiritual grace;
and theſe outward ſigns are to him a ſeal or pledge
to aſſure him of his intereſt in a Redeemer. This
too is confirmed by the article already quoted.
“ Sacraments ordained of Chriſt be not only badges
or tokens of chriſtian mens profeſſion, but ra-
" ther they be certain, ſure witneſſes, and effec-
“ tual ſigns of grace, and God's good will towards
“ us, by the which he doth work inviſibly in us,
46, and doth not only quicken, but alſo ſtrengthen
“s and confirm our faith in him.” We ſee, then,
that there are two facraments in the chriſtian
church, that they are generally neceſſary to ſalvation,
that the meaning of the word facrament is an out-
.. ward: viſible ſign of an inward ſpiritual grace, an ap-
peal and evidence to our ſenſes of ſpiritual gifts
and graces : by theſe we are given to underſtand,
that the grace of God operates on the ſoul in a
ſimilar manner with that in which the outward
-- fymbols operate on the body. And, farther, we
..have ſeen, that facraments are not only a badge
of our profeflion, not only a ſign of grace, but,
! to all worthy receivers, they are a pledge to affure
them of it. That we may have ſtill. a cleared idea
,:Qf the facraments of Chriſt, a diviſion is made in
ithe, anſwer to the next queſtion, which is this :
How; many parts are there in a facrament? The an-
.ifwer is, two; the outward viſible fign, and theincard
fpitaal grace.
Each
the CHURCH CATECHISM:
159
1 truè penitents
Each facrament conſiſts of two parts; -thé ſign,
and the thing ſignified. Water in baptiſm is the
outward fign, regeneration is the inward fpiritual
grace; the water is a viſible emblem of an inyifi-
ble grace. So again bread and wine, in the facra-
ment of the Lord's ſupper, are the outward ſigns;
the body and blood of Chriſt, or ſpiritual com-
munion with him, is the thing ſignified. Theſe
fymbols are a help to our faith; theſe ordinances
are the channels through which God has promiſed
and worthy receivers : but, then, ás ſpiritual-grace
will always accompany the outward lign{to thoſe
who uſe thoſe ordinances in humbļe faith, ſo there
is ſuch a thing as a man's receiving either of them
unworthily, and in that caſe hé only enhances his
guilt.
By this diviſion of a facrament into two parts,
we may clearly deduce, that a perſon may receive
the outward viſible fign, and be entirely deſtitute
of the inward ſpiritual grace : many a. man 'has
been baptized with water, who never received the
Holy Ghoft; many a man has received the bread
and wine, who never received the body and blood
of Chriſt. It is not receiving the outward elements
of water in baptiſm, nor of the bread and winę
ac the Lord's ſupper, which conſtitutes & chriſtian,
unleſs he be made partaker of the inward and
fpiritual grace of the goſpel. It is not an outward
homage or adoration of the elements that will an-
ſwer
160 An EXPOSITION of
1
ſwer the end deſigned by them, it is not receiving
the bread and wine ever ſo often that will do,
unleſs the body and blood. of Chriſt be received alſo.
Thoſe only who are ſenſible they want a phyſician,
and who pant after a knowledge of Jeſus Chriſt, are
benefited by theſe ordinances.
This too is confirmed by the latter part of the
article abovementioned.
" The facraments were
« noť ordained of Chriſt to be gazed upon, or to
“ be carried about, but that we ſhould duly uſe
" them; and, in ſuch only who worthily receive
“ the ſame, they have a wholeſome effect or ope-
“ ration ; but, they that receive them unwortbily,
purchaſe to themſelves damnation, as St. Paul
$6 faith.”
A ſacrament, then, conſiſts of two parts, the
outward viſible fign, and the inward ſpiritual grace.
Thus much for ſacraments in general.
Our church, having explained the nature and
meaning of facraments in general, proceeds to
conſider and explain each ſacrament apart. : And,
firſt, the catechumen is aſked the nature of bap-
tiſm in the four following queſtions, the firſt of
which is this : What is the outward viſible ſign or
form in baptiſm? The anſwer is, Water, wherein the
perſon is baptized in the name of the Father, of the
Son, and of the Holy Ghoſt. This is the firſt part,
the outward viſible fign. Water, in ſcripture, is
made an emblem of the holy ſpirit of God, and his
gracious operations. As water tends to cleanſe and
purify
the CHURCH CATECHISM. 161
1
purify the body, ſo does the ſpirit of God operate
on all who receive this ordinance rightly, and cleanſes
and purifies their ſouls. For this reaſon water is
uſed in baptiſm.
Baptizing with water is the appointed means of
admitting perſons into the chriſtian church: It was
commanded by Chriſt, Go, teach all nations, bap-
tizing, or waſhing, then, in the name of the Father,
of the Son, and of the Holy Ghoſt. Now the Apo-
ftles, and, ſince them, all miniſters of Chriſt, can
only baptize with water: it muſt be God who bap-
tizes mens hearts with the Holy Ghoſt and with fire.
This, then, is ſufficient to prove the neceſſity and
uſefulneſs of water-baptiſm, it was enjoined by
Chriſt himſelf. Water is mentioned in the text,
as well as the Holy Ghoſt; except a man be born
of water, and of the Spirit, be cannot enter into the
kingdom of God. Let thoſe, then, who dare de-
ride this practice, even the outward ordinance
only, remember they are deriding the poſitive
command of Chriſt. I mean not by this to give'
offence to ſcrupulous conſciences, God forbid ; I
mean only to reſtrain that indecent deriſion of wa-
ter-baptiſm, which is too common with ſome in
theſe our days. I would not, however, be thought
to lay a ſtreſs upon the firſt part of water-baptiſm
only, far from it; I ſhall clear myſelf of this
charge preſently; what I would now enforce is
this : baptizing, i. e. waſhing or ſprinkling with
water, is an ordinance inſtituted by Chriſt, to
M
which
/
162 An EXPOSITION of
which he has promiſed to annex inward grace and
ſtrength to all his faithful people ; it is, beſides,
the outward form of admitting members into the
outward church. The church can only adminiſter
the outward ſign, and we muſt leave them to God
for the receipt of inward and ſpiritual grace. All
bodies have a form of admitting members into
their ſocieties, and this is ours. As it is, there-
fore, an ordinance of Chriſt himſelf, it is our boun-
den duty to uſe it.
The outward lign, then, is water, an emblem
of the ſpirit, wherein the perſon is baptized in the
name of the Father, of the Son, and of the Holy
Ghoſt. This is the only Lord and God of chri-
ſtians, and therefore we are baptized into this
name,
1
Having, informed us of the firſt part of bap-
tiſm, our catechiſm proceeds to explain to us the
ſpiritual baptiſm imparted to all the elect people
of God. This is done in the anſwer to the next
queſtion, which is this : What is the inward and
Spiritual grace? The anſwer is, A death unto fin,
and a new birth unto righteouſneſs ; for, being by na-
ture born in fin, and the children of wrath, we are
hereby made the children of grace. This is the thing
ſignified : every man by nature is a child of wrath;
we were born in ſin, and have a propenſity to no-
thing that is good; the thoughts of man's heart, in
his natural ſtate, are only evil continually ; nothing
leſs than the almighty ſpirit can renew a heart, and
bring
the Church CATECHISM. 163
bring it home to God; all who would be partakers
of eternal happineſs, muſt experience this baptiſma
of the Holy Spirit. Sinners are firſt drawn by
the ſpirit of God to a ſerious conſideration of gof-
pel truths, they are convinced of ſin, they are en-
abled to ſee their own wretchedneſs, and the need
they have of a redeemer; they are humbled under
a ſenſe of their fins, and they are made to ſee their
intereſt in him : they are comforted under a ſenſe
of theſe things, and they know, by happy expe-
rience, that the Lord Jeſus is indeed their God; they
are aſſured, (let who will gainſay it I care not, for
I will ſay it, and I have the authority of ſcripture
and our own church to bear me out, for our homi-
lies are full of it) they are aſſured, I ſay, that
their fins are forgiven ; the Spirit itſelf beareth zeit-
neſs with their ſpirits that they are the children of
God.
This, my brethren, is the inward and ſpiritual
grace; all who receive baptiſm rightly (adult per-
fons eſpecially) receive and experience the reno-
vating power of the ſpirit of God. The grace,
then, annexed to the outward ordinance in this
facrament is, a death unto fin; they become dead
unto ſin, that they may live unto God. The next
thing is, a new birth unto righteouſneſs: the new
birth is what you muſt experience in your hearts,
Jou muſt be born again ; you have been born of wa-
ter, beg of God to beptize you with the Hicly Ghoſt
and with fire. All your faculties, your understand-
ings,
NI 2
164
An EXPOSITION of
ings, your wills and affections, muſt be renewed
and ſanctified by the ſpirit of God. Your Re-
deemer has told you, except ye be born again, ye
cannot ſee the kingdom of God.
And now, my brethren, permit me to aſk you,
Have
you been baptized with the Holy Ghoſt? It is a
ſerious queſtion, and deſerves your ſerious conſide-
ration. Have you been made to ſee your blindneſs
and wretchedneſs? Have you ſeen Chriſt as your
Redeemer by the eye of faith? Have you
ſeen
your
fins pardoned in his blood ? Has the Holy Ghoſt
come upon you, and the power of the Higheſt overſha-
dowed you ? Are ye led by his fpirit ? Is your cor-
rupt nature cleanſed ? Do ye deteſt and abhor fin,
and long to be diſſolved and be with Chriſt? In a
word, have you felt the ſpirit of God ſpeaking
peace unto your hearts, and do you find all joy
and peace in believing ? If ſo, happy are ye, may
your whole lives be devoted to his ſervice. If
you have not experienced theſe bleſſed effects, you
have never been baptized; you have, indeed, been
admitted into the outward church, the outward
ordinance by water has been adminiſtred to you,
but, unleſs you have been made partakers of the
divine nature, you are not a whit the better. Only
uſe your reaſon ; baptiſm is called regeneration ;
now can you ſay you have been regenerated while
you continue in ſin, while your hearts are ſtrangers
to God? What ſort of thing is a regenerate
drunkard, a regenerate fabbath-breaker, a rege-
1
nerate
the CHURCH CATECHISM. 165
nerate blafphemer, a regenerate whore-monger,
a regenerate adulterer? The terms are a contra-
diction; and yet many of you are affronted if you
are told that you are no chriſtians; many of you,
becauſe you have been baptized with water, con-
clude you are chriſtians. Chriſtians! God help
ſuch chriſtians ; you are baptized heathens, if you
pleaſe, but chriſtianity you are ſtrangers to. 0!
do not Aatter yourſelves, but reſolve to im-
plore the fpirit of God to ſeal your pardon to
you.
If this appears wrong, you may remember, your-
ſelves allow a man may receive the Lord's ſupper
unworthily. Our twenty-ninth article faith, “The
" wicked eat not the body and blood of Chriſt,
though they may preſs the bread with their
s teeth ;" and, by a parity of reaſoning, a man
may receive baptiſm unworthily. As bread and
wine in the Lord's ſupper are the outward ſigns,
and can be of no ſervice without the body and
blood of Chriſt, ſo, in water-baptiſin, the outward
ſign can be of no ſervice without the regeneration
or new birth ; but all who are thus baptized are
immediately paſſed from death unto life ; for, as our
catechiſm obferves, being by nature born in ſin, they
are hereby, by the regenerating efficacy of the bleſ.
ſed ſpirit, made the children of grace. This alſo is
the ſenſe of our church in her twenty-ſeventh arti-
cle, intitled, of baptiſm. so Baptiſm is not only
a ſign of profeſſion and mark of difference,
“ whereby
(6
M 3
166 An EXPOSITION of
-
whereby chriſtian men are diſcerned from others
" that be not chriſtened, but it is alſo a ſign of
regeneration or new birth, whereby, aş by an
“ inſtrument, they that receive baptiſm rightly
are grafted into the church; the promiſes of
“ the forgiveneſs of ſin, and of our adoption to
« be the ſons of God by the Holy Ghoſt, are vi-
fibly ſigned and ſealed. Faith is confirmed,
" and grace increaſed, by virtue of prayer unto
God."
We may ſee this, viz. that we muſt experience
this change in ourſelves, from the qualifications
required in all who would receive baptiſm rightly:
for, after the explanation of true ſpiritual baptiſm,
the catechumen is aſked, What is required of per-
ſons to be baptized? The anſwer is, Repentance
whereby they for
fake fin, and faith, whereby they fted-
faftly believe the promiſes of God made to them in that
Sacrament. Here are repentance towards God, and
faith in oựr Lord Jeſus Chriſt, which, are what our
Lord ordered his Apoſtles, and in them all ſucceed-
ing miniſters, to preach to men, that they might
obtain remiſſion of their ſins. Theſe are che quali-
fications required of all thoſe who would be bap-
tized with the Holy Ghoſt: they muſt repent from
the bottom of their hearts of all their ſins; they
muſt be convinced of their own vileneſs, and come
humbly to the throne of grace; they muſt like-
wiſe have faith in Chriſt; they muſt believe that
God will make good all the promiſes in his word.
And
the CHŮRCH CATECHISM, 167
-
And it would be well, for it is neceſſary, that all
they who are of riper years, and who apply for
baptifm, would beg of God to give them theſe
qualifications, that, at the ſame time they are bep-
tized with water, they may be baptized with the Holy
Ghoſt and with fire, that they may truly repent them
of all their former fins, and ſtedfaſtly believe the pro-
miſes of God made to them in that ſacrament ; that
God will accompany the outward ordinance with
inward ſpiritual grace. You who have been bap-
tized with water, but have never been born of the
Spirit, beg of God. to begin the falvation-work
in your hearts, and to carry it on unto perfection.
Now, before men can be furniſhed with theſe
requiſites, they muſt arrive at the uſe of their rea,
fon. Infants then, when baptized, while they are
ſuch, are incapable of theſe things. This is
pro-
vided for in the next queſtion and anſwer. The
queſtion is, Why then are infants baptized, when by
reaſon of their tender age, they cannot perform them?
The anſwer is, Becauſe they promiſe them both by their
Jureties; which promiſe, when they come to age, thema
ſelves are bound to perform. Children, born in a
chriſtian country, are (as they certainly ought to
be) dedicated to God in baptiſm in their early
years, not thay they are ſenſible of their ſtate by
nature, nor of their want of mercy, but, this be-
ing the ſtated form of admitting members into the
outward church, it oughe certainly to be complied
with. We have an expreſs command for it by
Chriſt
1
M 4
168 An EXPOSITION of
Chriſt himſelf, Go teach all nations, baptizing them,
Now in all nations muſt be included all ages. We
have the authority of an Apoſtle to aſſert, that
the children of believing parents are profited by this
ordinance. The paſſage is this : For the unbeliev-
ing huſband is fanEtified by the wife, and the unbeliev-
ing wife is ſanctified by the huſband, elſe were your
children unclean, but now are they holy. This is alſo
confirmed by an authority which, I hope, I ſhall
always eſteem next to the word of God, and that is
the authority of our own church, in the latter part
of the article laſt-mentioned : “ The baptiſm of
young children is in any wiſe to be retained in the
&c church, as moſt agreeable with the inſtitution of
$ Chriſt." Not that I would inſinuate, with ſome
moderns, that all children are regenerated in bap-
țiſm, i. e. baptized with the Holy Ghoſt. The
lives and converſations of too many of them, when
they arrive at years of maturity, convince us to the
confrary; but thoſe who die in their infancy (in
my humble opinion) are taken from the evil to
come, and are made partakers of the promiſed re-
demption; and for this alſo I have the authority of
our own church in the rubric ſubjoined to the of-
fice for public baptiſm of infants : “ It is certain by
$ God's word, that children which are baptized,
$? dying before they commit actual ſin, are undoubt-
ço edly ſaved.” In obedience then to Chriſt's com-
mand, we ought to adminiſter baptiſm to infants ;
and, altho' they are incapable of repenting and be
lieving,
1
the CHURCH CATECHISM.
169
lieving, their ſureties undertake that they ſhall be
brought up in the nurture and admonition of the Lord,
and be admoniſhed to apply to God for the inward
Spiritual grace.
“This is the bounden duty of all godfathers and
godmothers, and the Lord have mercy upon all thoſe
who take this office upon them Nightly and at ran-
dom. Our church indeed has enjoined, vin one of
her canons, that no one ſhall be admitted as a god-
father or godmother who is not a communicant ;
but (ſuch is the iniquity and degeneracy of theſe
times that) this order cannot be well complied with:
But I would adviſe all ſuch perſons to conſider fe-
riouſly what a ſolemn obligation they lay themſelves
under, and to remember that God will moſt cer,
tainly require a performance of it at their hands.
Thus having gone through with the facrament
of baptiſm, I ſhall detain you no longer than while
I invite all unregenerate perſons to ſeek earneſtly
for this baptiſm of the ſpirit. Believe me, my bre-
thren, if there is any truth in the word of God,
nothing ſhort of this can poſſibly ſecure your eter-
nal falvation. Be not ſuch enemies to your own
ſouls, as to neglect theſe important things ; do not
depend on your having been baptized with water,
if you fall ſhort of the grace of God. Now, my
brethren, the ſpirit of God is ſtriving with you,
now the bleſſed Jeſus is waiting to ſee whether
will accept his gracious offers. Do not let the
Saviour of the world intreat in vain. Do, my bre-
thren,
you
170 An EXPOSITION of
thren, think of your immortal ſouls. Let me not
go away without having moved one ſoul ; ſend me
not to my maſter complaining that no one hath be-
lieved my report. My dear brethren, I feel for you.
Little do you think of the danger you are in. Flee
for your lives to the bleſſed Jeſus, who has pro-
miſed to receive you.
Have you been notorious ſinners? Fear not, it was
for notorious ſinners Chriſt Jeſus ſhed his blood;
and, if you do but ſee your want of a Redeemer,
the work is half done. Implore the ſpirit of God
to lead you to the throne of grace, try the experi:
ment, which no one ever yet hath tried in vain. Go
humbly to
your
bleſſed Redeemer, and may he be
pleaſed to ſpeak reſt and peace unto your ſouls.
Amen.
.
SERMON
ibe CHURCH CATECHISM.
171
SERMON VIII.
#!.
Ona
Firſt Epiſtle to the Corinthians, Chap. x. ver. 16.
The cup of blefing which we bleſs, is it not the com-
munion of the blood of Chriſt? The bread which
we break, is it not the communion of the body of
Chriſt?
I
1
)
N this part of the chapter the Apoſtle proceeds
to caution the Corinthians againſt idolatry; he
adviſes them by no means to be preſent at the ſa-
crifices and feaſts which were held in honour of
the heatheniſh idols; he informs them, that, by
their partaking of thoſe feaſts, they diſcarded the
true God, and profeſſed themſelves the ſervants
of thoſe imaginary deities : not that thoſe gods
had any exiſtence, (but in the corrupt imagina-
tions of their reſpective votaries) but that they
were ſuch as the devil ſet up in their hearts, and
tempted them to worſhip, in oppoſition to the
God of heaven; and, conſequently, by partaking
of ſacrifices of his deviſing, they would immedi-
ately enter into league and covenant with him.
What ſay I then, ſaith the Apoſtle, that the idol is
any thing, or that which is offered in ſacrifice to idols
is any thing? But I ſay, that the things which the
Gentiles ſacrifice, they ſacrifice to devils and not to
God:
172
An EXPOSITION of
God: And I would not that ye mould have fellowſhip
with devils.
The argument the Apoſtle uſes to convince
them that they would enter into communion with
deyils by being preſent at the heatheniſh ſacrifices,
is taken from that ſpiritual communion which
every true believer enters into with the bleſſed
Jeſus at his heavenly table : he declares in the
text, that thoſe who partake worthily of the bread
and wine at the Lord's table, are really made par-
takers of the body and blood of Chriſt, and from
thence he infers, that thoſe who partake of the
devil's facrifices are liſted into his ſervice, and ini:
tiated into the deep myſteries of hell.
This is what the Apoſtle infers from the poſia
tion in the text. It is not my preſent deſign to
enlarge on the juſtice of this concluſion, but to
confine myſelf to illuſtrate the doctrine contained
in the text, viz. that all believers in the ſacrament
of the Lord's fupper enter into ſpiritual commu-
nion with Chriſt their head.
And may the holy and eternal Spirit of God
take every ſoul here preſent into his good keeping;
may he remove all prejudices from our hearts, and
diſpoſe us to receive with meekneſs the bleſſed
word of his grace.
The cup of blefing which we bleſs, is it not the
communion of the blood of Chriſt? The bread which
. we break, is it not the communion of the body of Chriſ?
I ſhall confine myſelf to this ſubject, becauſe it
2
will
the CHURCH CATECHISM.
173
will be matter of the greateſt improvement to us;
this alſo I am led to enlarge on by our chriſtian
catechiſm, which, having explained to us the na-
ture and expediency of the former ſacrament of
baptiſm, proceeds to ſet before us the nature and
benefits of the other ordinance or means of grace
ſet up by our Lord, commonly called the Lord's
ſupper.
Sacraments in general have been explained in
the beginning of this part of the catechiſm. A
facrament is defined to be an outward viſible ſign of
an inward and ſpiritual grace given unto us, ordained
by Chriſt himſelf, as a means whereby we receive the
Same, and a pledge to aſſure us thereof.
According to this definition the two facraments
of baptiſm and the Lord's ſupper are explained :
the former of theſe has been diſpatched already.
The catechuman is next examined concerning the
cauſe, the nature, benefits, and advantages of the
Lord's ſupper. The reaſon of the inſtitution is
given in the anſwer to the following queſtion :
Why was the ſacrament of the Lord's ſupper ordained ?
The anſwer is, For the continual remembrance of the
ſacrifice of the death of Chriſt, and of the benefits
which we receive thereby.
This fácrament was ordained by Chriſt himſelf.
It was inſtituted by him at, his laſt ſupper; he
commanded his diſciples to hand it down to all
ſucceeding ages in remembrance of him; it was
deſigned to be a memorial of his death and paſſion;
it.
174 An EXPOSITION of
it was not only deſigned to be a remembrance, but
a CONTINUAL remembrance of the death of Clərift.
Believers, indeed, often commemorate the death
of their Redeemer in their ſpiritual communion
with him, but he who knew the infirmities inci -
dent to human nature, ſet up this monument in
his church as a help to our weakneſs. In this
ordinance he makes uſe of our ſenſes to convince
us of the ſpiritual bleſſings conveyed to all the
worthy receivers thereof. This ordinance was de-
ſigned to be a continual remembrance, which implies,
that, it was to be uſed continually. Believers, in
this ſtate of pilgrimage, have daily need of ſpiri-
tual communion with their Lord ; and as this or-
dinance was more immediately deſigned to convey
this to them, it follows, that it ſhould be often
uſed.
But further. This ſacred ordinance was not
only deſigned as a continual remembrance of the
death of Chriſt, but it was ordained for a continual
remembrance of the SACRIFICE of the death of
Chriſt. Believers, in this ordinance, do not only
profefs to remember that ſuch an one as Chriſt did
formerly live upon the earth, but they remember,
to their unſpeakable comfort, that Chriſt was their
ſacrifice, that he died for their ſins; for the facra-
vient of the Lord's ſupper was ordained for a continual
remembrance of the ſacrifice of the death of Chriſt,
and of the BENEFITS which we receive thereby.
All worthy receivers of this ordinance remember
4
the
the CHURCH CATECHISM.
175
the ineſtimable benefits, viz. pardon and peace,
ariſing to them from the bitter death and paſſion
of the Lord Jeſus Chriſt.
This facrament, then, was ſet up by Chriſt in
his church as a monument of his love, that his
people might have conſtantly before their eyes a
memorial of his death, and of the invaluable
bleſſings purchaſed for them by that his death.
This ordinance was not to ceaſe with the Apoſtles,
but was continually to be uſed as a continual' re-
membrance of theſe ineſtimable privileges : therefore
we read the Apoſtles, after our Lord's aſcenſion,
were frequently employed in breaking bread from
houſe to houſe. The Apoſtle Paul faith, as often as
ye eat this bread and drink this cup, je do shew the
Lord's death till be conie. The primitive chriſtians
were ſcrupulouſy exact in the obſervance of this
ſolemn rite, they feldom (never, indeed, on the
Lord's day) held any religious meetings without
partaking of the holy euchariſt. Would to God
that this practice was ſtill obſerved in theſe our
days!
To proceed. A facrament, as was obſerved in
my laſt diſcourſe, conſiſts of two parts, an outward
viſible ſign, and an inward ſpiritual grace.
The outward fign, which is the firſt part of this
ſacrament, is ſhewn in the anſwer to the next
queſtion, which is this: What is the outward part
or ſign of the Lord's fupper ? The anſwer is, Bread
and
1.76
An EXPOSITION of
and wine, wbich the Lord bath commanded ytan be
receivedo,
- Theſe. outward elements our Redeemerlicom"
manded to be received as a ſign and pledge of
thoſe ſpiritual bleſſings, he has promiſed to confer
on all worthy, receivers of this facrament. Bread,
we all know, is the ſtaff of life, the main ſupport
of our animal life; this our Lord pitched upon to
give us an idea of his body, which is the ſtaff of
our ſpiritual life, the chief ſupport of our fouls;
therefore Chriſt faith, I am the true bread which
came down from heaven ; the bread which I give is my
flesh, which I will give for the life of the world.
Wine is a generous exhilarating liquor, capable of
reſtoring our exhauſted ſpirits ; wine maketh glad
the heart of man. This, in ſcripture and in this
ordinance, is made an emblem of the Redeemer's
blood, that ſovereign reſtorative from ſpiritual
gloomineſs and deſpondence: I am the true vine,
faith Chrift; my Father is the huſbandman. And
again, I am the vine, ye are the branches. "Mel-
chizedech (who was Chrift) met Abrahàm with theſe 1
fymbols of bread and wine.
Theſe ſymbolical repreſentations very aptly
denote the chearing influences of the body and blood
of Chriſt applied to the ſouls of believers.
As
bread tends to ſupport, and wine to nouriſh the
body, fo do the body and blood of Chriſt ſupport,
nouriſh, and preſerve the ſoul of every true be-
liever. This is the outward ſign which Chriſt bas,
commanded
X
the Church CATECHISM. 177
&
commanded to be received: it is our bounden duty to
receive cheſe emblems in the way and manner he
has appointed; for, altho’ the receiving the out-
ward elements alone is by no means communicat-
ing with Chriſt, yet theſe ſigns were ſet up in the
church by Chriſt himſelf, they are the channels
through which he has promiſed to convey grace
and peace to every worthy receiver. Chriſt has
conòmanded us to uſe the means. When he brake
the bread he ſaid, take, eat, this is my body; when
be took the cup, he ſaid, drink ye all of this, for this
is any blood of the New Teſtament which is shed for
you, and for many for the remiſſion of fins; and then
cloſes all with this affectionate yetu ſolemn injunc..
tion, this do in remembrance of me,
Here, then, we fee Chriſt has commanded us to
uſe the means, and here too we may ſee the error
of the papiſts, who deny the cup to the laity, who
inſiſt that none but the prieſts have a right to the
wine; whereas our Lord inſtituted and gave this
facrament in both kinds; he not only ſaid EAT,
but DRINK ye all of this; and St. Paul in writing
to the Corinthians, who were compoſed of fairy as
well as clergy, ſays, as oft as ye eat this bread and
DRINK THIS CUP, ye do sew the Lord's death till
be come. Here he affirms, or, at leaſt, implies,
that they not only eat the bread but drank of the
Cup. Again. The rock from whence, by Moſes's
ſpeaking, the water guſhed out, was a type of Chriſt;
the water was a type of his blood. St. Paul
N
proves
1
178 An EXPOSITION of
proves it, for he ſays, that rock is Chrift; and he
ſays alſo, that the people drank of that rock which
followed them, and that rock was Cbrift. Beſides, the
papiſts, in ſupport of their favourite doctrine of
tranſubſtantiation, frequently urge this text, except
ye eat the fleſh of the fon of man, and drink his blood,
ye have no life in you; altho' theſe words, it is
thought were not ſpoken of a ſacramental eating
and drinking of his body and blood : but the fal-
lacy of this doctrine ſhall be ſhewn in its proper
place; at preſent we are to fhew their error in
denying the cup to the laity or people. If theſe
words are really to be underftood of the facra-
ment of the Lord's ſupper, (as they would inſinu-
ate) how will they get off of the latter part of
the verſe? Chriſt not only ſaith, except ye eat my
flejh, but, except ye DRINK MY BLOOD ye have no
life in you. How then can they dare deny, (even
upon their own principle) how can they deny the
cup to the laity? Our own church expreſſes her
abhorrence of this tenet in her thirtieth article :
". The cup of the Lord is not to be denied to the
"_lay - people, for both the parts of the Lord's
facrament, by Chriſt's ordinance and command-
a. ment, ought to be miniſtered to all chriſtian
men alike.”.
The outward part or. Sign then of the Lord's fupper
is bread and wine, which he bath commanded to be
received; both theſe are to be received, neither
of them to be omitted, left we be found to deſpiſe
4
his
the Church CATECHISM.
1999
his commandments ; but, altho” this is a part, it
is not the whole. ' Altho' you are by all means to
receive the outward ordinànce, yet you are by 'no
means to reſt in it; the bread and wine will be of
no uſe to you, unleſs they are made the means of
ſealing to your ſouls the comfortable effects of the
body and blood of Chriſt.
And this brings us to the conſideration of the
ſecond part of this facrament, which is explained
in the following queſtion and anſwer : the queſtion
is, What is the inward part or thing ſignified? The
anſwer is, The body and blood of Chriſt, which are
verily and indeed taken and received by the faithful in
the Lord's ſupper. Bread and wine are the ſigns of
the body and blood of Chriſt, the things ſignified;
theſe are abſolutely conveyed to the ſoul of every
believer in this ordinance. The effects of the out-
ward elements of bread and wine on our bodies
are deſigned to convey to us an idea of the ſpiritu-
al refreſhment conveyed, to every faithful ſoul in
this facrament; and ſo ſurely as the bread and
wine enter into and nouriſh the body of the re-
.ceiver, does Chriſt Jeſus enter into the ſouls of
his faithful ſervants, nouriſhing and ſupporting
them unto eternal life. Lord, what condeſcen-
ſion is this ! how kind art thou, O merciful Jeſus,
thus to humble thyſelf for thy people's fakes! to
reſide in them, and to dwell in them, and to fill
them with the preſence of thy glorious Godhead !
O,
N 2
"180
An E X-POSITION of
'
0, what a bleffed, what a loving maſter does the
chriſtian ſerve.
This, my brethren, is properly to receive the
bleſſed facrament, to receive the holy. Jeſus into
our ſouls, to experience him in our hearts as a
mérciful, ſin-atoning God. O, may all that hear
me this day experience this for themſelves !
The true believer, then, who approaches the
holy table with humble reverence and godly fear,
beholds the Saviour whom his ſoul ſeeketh after;
he is enabled, by the Spirit of God, to ſee his
Redeemer expiring on the croſs for his ſalvation;
in his eyes the mangled body of the crucified Jeſus
is evidently ſet forth in the bread broken; in his
eyes the copious ſtreams of his maſter's precious
blood are clearly viſible in the wine poured forth.
Now is he melted into tears of holy joy. "How is
he affected when he reflects on his ſins which oc-
cafioned theſe ſufferings ! how is he humbled
under a ſenſe of his own unworthineſs! Again :
how is he comforted when he ſees his help laid on
one willing and mighty to ſave! how is he tranf-
ported when he ſees his ſins nailed to his Redeem-
er's croſs! when he ſees that Redeemer has pro-
cured his pardon, and of God is made unto him
wiſdom, and righteouſneſs, and fan&ification, and re-
demption! and the humble returning penitent not
only fees theſe things in the outward elements by
the eye of faith, but, by the fame glorious prin-
ciple, he receives the body and blood of his dying
maſter.
the: CHURCH CATECHISM. 181
maſter. O, what comfort muſt that ſoul experi-
ence with whom the bleſſed Jeſus vouchſafes to
dwell!
This is really, the caſe with every worthy re-
ceiver. The body and blood of Cbrift, which are
VERILY AND INDEED taken by the faithful, faith
our catechiſm. The worthy communicant, as our
church obſerves, ſpiritually eats the fleſh of Chriſt
and drinks his blood; he is one with Chriſt and
Chriſt with him, Chrift dwelleth in him and he in
Chriſt : to the true believer Chriſt Jeſus is truly
preſent in this ordinance. Many ſouls have expe-
rienced this to their unſpeakable comfort; many
ſinners who have gone to that table in fear and
trembling, have returned glad and rejoicing. God
grant every ſoul here preſent, may feel the ſame
effects whenever they repair to the Lord's table.
This, then, ſhould induce every repenting ſinner,
every one who is in earneſt, to embrace all oppor-
tunities of reſorting to this banquet of love. You
who neglect this ordinance know not what ineſti-
mable bleſſings you rob yourſelves of, for all who
receive this ordinance rightly, do actually per-
ceive and know that the Lord Jeſus is preſent
with them. This is implied in the text : The cup of
blefing which we bleſs, is it not the communion of the
blood of Chriſt? The bread which we break, is it not
the communion of the body of Chriſt ? Communion
with and communication from the Redeemer. Be-
lievers in this ordinance enjoy ſweet intercourſe and
delightful
N 3
::
.182 An EXPOSITION of
delightful communion with their maſter, and he
communicates to them all ſpiritual gifts and graces:
beſides this, they enjoy chriſtian communion with
their brethren, with the myſtical body of Chrift,
and are carried-forth in love to all their maſter's
people; they feel their ſouls enlarged with love to
their brethren, and have really a happy and deli-
: cious repaſt. The inſtrument by which theſe
bleffed effects are conveyed to their fouls is faith,
faith in the bleſſed Jeſus, which is the gift of God
wrought in them by his Spirit, filling them with
all joy and peace in believing. As this is the lan-
guage of ſcripture, ſo is it the determination of
our own church in the former part of her twenty-
eighth article. “ The Supper of the Lord is not
only a ſign of the love that chriſtians ought to
have among themſelves one to another, but rather
it is a facrament of our redemption by Chriſt's
death; inſomuch that to ſuch as rightly, worthily,
and with faith receive the ſame, the bread which
we break is a partaking of the body of Chriſt, and
likewiſe the cup of bleſſing is a partaking of the
blood of Chriſt."
Theſe are the happy conſequences of a worthy
participation of the holy euchariſt, but, then,
when I fay Chriſt is really preſent to every receiver
in this ordinance, I would be underſtood to mean,
that he is ſpiritually preſent ; I mean not that he
is' carnally and corporally preſent, far from it;
Chriſt's body is in heaven, and not on earth : he
is
the CHURCH CATECHISM. 183
is preſent to his ſervants by virtue of his Godhead,
yet his human nature cannot be in more places
than one at the ſame time; much leſs would I be
underſtood to inſinuate, that the outward elements
of bread and wine undergo the leaſt change as
to their fubftance; God forbid! by faith, indeed,
the chriſtian, under theſe fymbols, (not in them)
receives the body and blood of Chriſt, but the
elements are the ſame, they by no means are con-
verted into the body and blood of Chriſt; the
very thought, I believe iş blaſphemy; leaſt of all
would I think that the elements are ſo changed
as to become the groſs inaterial body and blood of
Chriſt, and therefore objects of our adoration and
worſhip; this were abominable idolatry, to be ab-
borred of all faithful chriſtians. The papiſts indeed,
(God keep us, my brethren, from their deluſions)
the papiſts, I ſay, think to build this blaſphemous
doctrine on theſe words of Chriſt, the bread which
I will give is my fleſh. Now theſe words, as I ob-
ſerved before, were not ſpoken of the ſacrament,
nor had they any relation to it. But then, ſay
they, Chriſt ſaid, at the inſtitution of this facra-
ment, take, eat, this is my body; and again, drink,
this is my blood: and that they are his ſpiritual
body and blood we profeſs to believe, but we can-
not believe the words in a literal ſenſe ; as,. for
various reaſons, which, I preſume, I need not
multiply to a proteſtant aſſembly; ſo, particular-
ly, becauſe Chriſt faith in ſcripture, I am the good
fbepberd,
j
N 4
--
184 An EXPOSITION of
ch
(G
Shepherd, I am the vine, and again, I am the door's
now no one will infer from thence that Chriſt was
or is a material vine or a.real door; and, till they
can prove this, they can never prove the doctrine
of tranſubſtantiation. This error is juſt
ſured by our church in the latter part of the arti-
cle laſt mentioned : “ Tranſubſtantiation, or the
“ change of the ſubſtance of bread and wine ini
" the ſupper of the Lord, cannot be proved by
holy writ, but it is repugnant to the plain words
us of ſcripture, overthroweth the nature of a fa-
crament, and hath given occaſion to many fu-
perſtitions.
The body of Chriſt is given,
6 taken, and eaten in the ſupper, only after ari
“ heavenly and ſpiritual manner, and the mean
“ whereby the body of Chriſt is received and
eaten in the ſupper is faith. The facrament of
< the Lord's ſupper was not by Chriſt's ordinance
“ reſerved, carried about, lifted up, or w ſhip:
ped."
But every worthy receiver of this ordinance is
a real partaker of the body and blood of Chriſt,
his pardon is fealed, and he finds grace to help in
time of need.
And now, my brethren, permit nie to aſk you
this ſerious queſtion: have you received the body
and blood of Chriſt? Many of you have this day
received the bread and wine; have you, I ſay,
received the body and blood of Chriſt? If you
think the end is anſwered by receiving the out-
ward
66
the: CÊƯRCH CATECHISM.
185
ward vişble Vign:calorięz" you - are guilty oföthe
very famae Jabſurdity with thoſe who imagine they
have receited the Holy Ghoſt becauſe they have
been baptized-with water. But let me-adviſe you
to aſk your own hearts the queſtion. Have you
this day met the Lord Jeſus at his holy.,tables If
you have, you cannot but know it i: if a man is
freed from pain under which he has long laboured;
he cannot but be ſenſible of that freedom, and if
you have I been freed from the weight of ſin, you
cannot-but know it ; if you have never felt the
weight of fin, I am ſure, as yet, Chriſt has been
of no ſervice to you. O do not be deluded, but
beg of God, the next time you repair to the holy
table, to manifeſt himſelf unto you, and to ſend
forth the ſpirit of his Son into your hearts, that ye
may be enabled to cry, Abba, Father. This is the
privilege of every true believer ; God grant it
may be yours. The experience of the ſpirit of
God on the foul is not an argument of a crazy
head, nor of a bad conſtitution; for St. John
ſaith, Hereby know we that we dwell in him, and be
in us, becauſe he hath given us of his Spirit. You
may, indeed, deſpiſe and deride what I am now
advancing; and, if you are determined ſo to do,
I cannot helpit: you may think all is ſafe becaufe
you ſometimes approach the Lord's table, and re-
Geive the outward ſign;but it is my duty to aſk you,
have you received the Lord Jeſus into your hearts
by faith? Has the Redeemer ſpoke peace unto your
ſouls? A man may receive the outward ſign, and be
not
186
An EXPOSITION of
not a whit the better. If
If you will not believe me,
hear your own church in her twenty-ninth article.
“ The wicked, and ſuch as be void of a lively
“ faith, altho' they do carnally and viſibly preſs
“ with their teeth (as St. Auguſtin faith) the ſa-
crament of the body and blood of Chriſt, yet
“ in no wiſe are they partakers of Chriſt; but ra-
ther, to their condemnation, do eat and drink
“ the ſign or facrament of fo great a thing."
The word of God exprelly declares, that they
who receive unworthily, Eat and drink damnation to
themſelves ; they are in a ſtate of ſeparation from
God while they thus receive : and if thoſe are not
unworthy receivers who pride themſelves on their
taking the outward ordinance, who do not ſee
they are loft, undone finners, and who do not de-
fire to be cloathed with the righteouſneſs of Chriſt;
if ſuch as theſe, I ſay, be not unworthy receivers,
I know not who are. This may be an unwelcome
fruth, but it is an important truth, and what you
ſhould be made acquainted with; and therefore,
my brethren, aſk yourſelves the queſtion : Have
you not received unworthily? I ſpeak not this to
diſcourage any from receiving, far from it; I
would have all come to the feet of Jeſus in this
ordinance, but then I would have them come with
a juſt ſenſe of their own unworthineſs : I would ad-
viſe no one to go there with any arrogance or con-
ceit; I would have no one value himſelf upon his
obſervance of this ordinance, and think to merit
i
heaven
the CHURCH CATECHISM. 187
heaven by it; I would have him go as a beggar,
ſenſible of his want, and deſirous of mercy, God
give you all this diſpoſition of mind whenever you
approach his holy table !
To proceed. Having ſet before us the parts of
which the facrament is compoſed, our catechiſm
-then proceeds to acquaint us with the benefits arif-
ing from a worthy participation of this holy facra-
ment. The catechumen is aſked, What are the
benefits whereof we are partakers thereby? To which
he anſwers, The Strengthening and refreſhing of our
fouls by the body and blood of Chriſt, as our bodies are
by the bread and wine. Theſe are the benefits of
worthily receiving the Lord's ſupper. The believer
in this facrament receives the body and blood of
Chrift; and, in conſequence of this, ſpiritual life
and ſtrength is derived to his ſoul, as animal life
and health is imparted to the body by outward
food. The body and blood of Chriſt are the food
of the ſoul : may every one here preſent be fed
with that wholſome food.
And here again, you may apply this to your-
felves. If, in anſwer to the former queſtions, you
ſay you have received the body and blood of Chriſt,
I would aſk, are your ſouls ſtrengthened and re-
freſhed ? Do you perceive ſpiritual life and growth
in
your
hearts ? If you do not perceive this, you
may be aſſured you have it
have it not: you know if your
bodies, after being for ſome time weak and lan-
guid, are refreſhed and reſtored to their former vi-
gour
188
An EXPOSITION. of
gour by a ſupply of food, or any other means,
you muſt be ſenſible of it; you muſt know it, you
muſt experience a difference between a ſtate of
weakneſs and a ſtate of ſtrength. Juſt ſo it is
with the foul ; if your fouls have been faint and
languid, and have afterwards been comforted and
refreſhed with the preſence of the Redeemer, you
muſt know when a change is made there : If, in
ſhort, your ſouls are ſtrengthened and refreſhed by
the body and blood of Chrift, you muſt be fenſi-
ble of it; and, if you are not ſenſible of it, they
are not ſtrengthened nor refreſhed. O, my bre-
thren, beg of God to make you partakers of the
ſpiritual bleffings prồmiſed to all worthy receivers
of this ordinance ?
Having ſhewn us the deſign, the nature, and
the benefits of the Lord's ſupper, the laſt thing
our excellent and truly chriſtian catechiſm informs
us.of is, the preparation required in all who would
come to this holy ordinance. The catechumen is
aſked, What is required of them who come to the Lord's
jupper ? To which it is anſwered, To examine them-
ſelves whether they repent them truly of their former
Jins, stedfaſtly purpoſing to lead a new life; have a
lively faith in God's mercy through Chriſt, with a thank-
ful remembrance of his death ; and to be in charity with
all inen. Theſe are required of all thoſe who would
come to the ſacrament of the Lord's ſupper; they
are to examine themſelves. But let a man examine
himſelf, faith the Apoſtle, and ſo let him eat of that
bread,
the 'CHURCH CÁTÉCHISM. 189
new life ; you will deteſt and abhor your former
bread, and drink of that cup. 'Examine yourſelves
whether you have any pride left in your hearts,
Whether you think you can merit ſalvation, whe-
ther you can come as loft undone' ſinners; whe-
ther ye truly repent of your former fins, whether you
have faith, thankſgiving, and charity. Not that
I would' infinuate that finners are-to ſtay till they
"have theſe graces complete before they approach
the Lord's table. 'Examine themſelves, and 'ee if
theỹ have them, they muſt: if they have them
not, they muſt beg of God to endue them with his
ſpirit, and to fill them with theſe graces!: if they
have them but in an imperfect degree, and come
humbly for afiſtance, God has promiſed to ſup-
ply them, and to increaſe their ſtore. But the firſt
thing required let them carefully attend to; they
muſt examine truly whether they repent them truly of
all their former fins. Therefore, my brethren,
whenever you approach the Lord's table, beſeech
him to give you unfeigned repentance. Repent-
ance towards God you muſt have. If you are de-
ſirous of mercy, you will certainly repent of, and
be ſorry for, thoſe fins which have ſeparated be-
“tween you and your God; you will reſolve and
earneſtly deſire, by his grace and ſpirit, to lead a
'impurities, and long to live the life of faith. If
you are deſirous of mercy, when you approach the
Lord's table, this will be your frame of mind;
and if you are not deſirous of mercy, I am ſure
-you have no buſineſs there.
The
An EX POSITION:of
190
The next point concerning which you are to ex-
amine yourſelves is, whetber you have faith; not
merely a belief in God, or that the ſcriptures are
of divine original, (the devils believe this) but
whether you have a faith in God's mercy through
Cbrift ; whether you believe that God is able and
willing to pardon you through the blood of the
mediator. If you have not this faith, beg of God
to cloath you with it, wait humbly on him for it;
though ye cannot receive the body and blood of
Chriſt, the inward ſpiritual grace, yet wait humbly
(in the uſe of the outward ordinance) defiring to
receive it, and he has promiſed to hear you. Beg
of God moreover to make your faith a lively faith,
a vital principle within you, leading you into all
holineſs of heart and life; above all, quickening
you to a love of your Redeemer, which is the next
thing required, viz. a thankful remembrance of his
death. Do not think of purchaſing heaven by
your own works, but examine yourſelves whether
you can gratefully call to mind the love of Jeſus
in laying down his life for your fakes; whether
you are truly thankful to your Redeemer, for this
facrifice of himſelf; and whether, in confequence
of this love to your Redeemer, you poſſeſs a ſpirit
of love to your brethren ; or, in the words of our
catechiſm, whether you be in charity with all men ;
whether you love and deſire to promote the hap-
pineſs of all; whether you can forgive all who
have injured you, as you deſire God för Chriſt's
feke
1
the CHURCH CATECHISM.
191
Jake ſhould forgive you. If you have theſe requi-
ſites, give praiſe unto God, for it is not to your-
ſelves, but to his Holy Spirit you are indebted for
theſe great gifts and graces : if you have them
not, beg of him to cloath you with them. Only
come to the Lord Jeſus with true ſorrow for ſin, and
he will complete his own work, he will not break
the bruiſed reëd, nor quench the ſmoaking flax. Be
not afraid, my brethren, of coming to this table,
for the Lord Jeſus is a loving Redeemer, and
reaches out his hand to every trembling ſoul that
approaches him. Come with a deſire of mercy,
and he will make you welconie gueſts.
Thus, after various interruptions, have I at laſt
been able to finiſh an expoſition of the catechiſm;
and, I truſt, I have advanced nothing throughout
theſe ſermons but what may be fully proved from
the authority of the bible and our own church.
However, if any perſons have any objections to
make againſt what I have offered, as I intend to
put them in print, they will have an opportunity
of enforcing theſe objections; to which, if pro-
poſed in the Spirit of meekneſs, they may depend
on a candid anſwer.
A word or two to my own pariſhioners, and I
have done. My dearly beloved brethren, I
have endeavoured, as well as I have been able,
to explain to you the great doctrines of the gol
pel, as contained in that truly chriſtian ſyſtem,
our church catechiſm. This, as miniſter of your
pariſh,
192
An EXPOSITION of
pariſh, is a debt I owed you. Our church, indeed,
requires, that her miniſters ſhould catechife and
inſtruct the youth of their reſpective pariſhes every
Lord's day in the afternoon, but the conſtitution
of this pariſh requiring two preaching miniſters,
renders this impracticable: but as this is a duty
you all owe your reſpective families, permit me
to preſs it ſtrongly upon you. You will certainly
be accountable. to God for every ſoul committed
to your care.
Let me then entreat you, for your
own fakes, as well as theirs, to bring them up in
the nurture and admonition of the Lord : do not
ſpend all your time and care in furniſhing them
with worldly wiſdom, (which God knows, they
will ſoon learn) and at the ſame time leave their
minds uncultivated. I am fenfible it is my duty,
as-your miniſter, to go from houſe to houſe, and
miniſter to the ſpiritual improvement of thoſe who
are committed to my charge. This too, in fo
large a pariſh as this, (where there is ſo much
other duty) is in a manner impoſſible. To remedy
this inconvenience I have one method to propoſe,
and it is this:
You who are deſirous of having your children
inſtructed in the things of God, are welcome to
fend them to me. I hope you will not be dif-
pleaſed with the propoſal, as my meaning is ho-
neſt, and as I earneſtly with even your and their
ſalvation. God knows my prayers for you are;
that I may meet you all with joy at God's awful
tribunal,
1
the CAURCH CATECHISM.". 193
.
tribunal. I will therefore ſet apart an hour every
ſafarday in the afternoon, (for that I take to be the
molt convenient time, as your children are therf
abſent from ſchool) in order to inſtruct them, as
well aš. Kam able, in the great' truths of Chritt's
religion.
To conclude. You have ſeenmy brethren,
that God has been graciouſly pleaſed to makë freſh
offers of mercy to hiš fallen creatures, he has pro-
miſed to give them eternal life. The things which
are requiſite to be wrought in us árë, repentance,
or turning to God, a faith in God through Chriſt,
and a holy life in conſequence of this faith. To
aſiſt us herein, he, has promiſed us the guidance
of his Holy Spirit, which we are to aſk by diligent
prayer, and wait for in the uſe of the means he
has appointed. viz. the bleſſed facraments. May
the eternal Göd ſend theſe things home to all your
hearts! You who deſire it will, I hope, join your
hearts with mine in ſolemn prayer to God.
O great and glorious Lord God, bleſſed be thy
holy name for giving freſh offers of mercy to thy
rebellious creatures through the blood of thy Son;
incline our hearts to accept thereof, remove from
us all prejudice againſt thy holy word, and enable
us to turn unto thee by ſincere repentance.." Give
.us, Q Lord; a faving faith in Chriſt Jeſus our Re.
deemer, and let thy ſpirit enable us to manifeít our
faith in our lives and converſations. Teach us to
pray unto thée for thy grace; that we may adorn
o
the
194
An EXPOSITION of, &c.
the doctrine of our Saviour in all things. Send
forth, O God, the ſpirit of thy Son into our hearts,
that we may enter into ſpiritual communion with
him. Grant this, O merciful Lord, not for our
worthineſs, but for the alone merits of Chriſt Jeſus
our Redeemer : to whom with thee O Father, and
thee O Holy Ghoſt, three perſons but one eternal
God, be aſcribed (as is moſt juſtly due) the whole
honour and glory of man's redemption, now, hence-
forth, and for evermore. Amen.
•
و از
Repent-
Repentance and Reconciliation with God
recommended and enforced:
IN TWO
S E R M O N S,
PREACHED at the
PARISH CHURCH
OF
St. Saviour, Southwark;
And on
On SUNDAY February the iſt.
FRIDAY the 6th, 1756. Being the Day
appointed, by his MAJESTY's Proclama-
tion, to be obſerved as a General FAST.
WITH
A ſerious and affectionate ADDRESS to the
Inhabitants of the ſaid Pariſh,
THE FOURTH EDITION.
O 2
1
1
|
!
[ 197 ] ,
C
Τ Ο
The Pariſhioners of 6t. Saviour,
SOUTHWAR K.
PER Mhe Towels of Jerus christ sufer
My dearly beloved brethren,
ERMIT me to addreſs myſelf to you
in the bowels of Jeſus Chriſt. Suffer
me to recommend the following fermons to
your
ſerious and attentive peruſal. They
were delivered on the moſt important occa-
ſion that, perhaps, was ever known, and I
am willing to hope, from the numerous con-
gregation (on the faſt-day eſpecially) that
they have been made uſeful to ſome ſouls.
As the eternal God ſeems to be alarming a
guilty world by his tremendous judgments, it
becomes every miniſter of the goſpel to im-
prove the awful opportunity that now preſents
itſelf, by inviting finners to accept of mercy ,
at the hands of our dear Redeemer.
This, I thought, was incumbent on me :
and for this reaſon I publiſh from the preſs
what I delivered from the pulpit, with a fin-
cere deſire, that they may be the means of
awakening
0 3
[198]
awakening ſome carnal minds to an earneſt
ſollicitude about ſoul-concerns. God often
works by the meaneſt inſtruments, and; I
truſt, he will ſpeak even by me: but at the
ſame time that I deſire to be made more ex-
tenſively uſeful to mankind, I am ſenſible I
ought not to forget thoſe, among whom the
providence of God has placed me. To you,
therefore in particular, I now' addreſs myſelf;
for, of you, in particular, I muſt give an ac-
count át God's tremendous bar. "Bear with
me then, my brethren, while I call upon you,
in the name of God, to attend to the things
which belong unto your eternal peace. I muſt
inform you, that unleſs you have an experi-
mental acquaintance with the Lord Jeſus in
your ſouls, good would it have been for you
had you never been born.---This is what I ,
have often inculcated in almoſt all my dif-
courſes; and this, I am not to be informed,
has given many of you great offence. As
many of you are prejudiced againſt me, mere-
ly for preaching Jeſus Chriſt, and him cruci-
fieds it may not be improper to expoſtulate
with you on the ſubject. Let me deſire you
would give a candid and impartial hearing to
what
.
( 199 )
1
1
what I have to ſay in my defence: and may
the Spirit of God remove all prejudice, and
enable you to determine agreeably to the
truth, as it is in Jeſus.
I have thought it my duty (as a miniſter of
the church of England) to preach no other
doctrines among you than thoſe of that
church. For this reaſon I was determined,
by the grace of God, not to flatter, nor ſuffer
you to ſlumber in your carnal ſecurity, but
conſtantly ſet before you the miſery of man
in a ſtate of nature. I have endeavoured to
convince you, that man is a fallen creature ;
that his nature is depraved and corrupt ; that
·no works of his own.can recommend him to
the love and favour of God; that man muſt
come to God as a finner, and be juſtified by
the free grace of God in Jeſus Chriſt, applied
to his foul by faith only; that he cannot take
a ſingle ſtep in the divine life without the
Almighty influence and aſſiſtance of the bleſ.
ſed Spirit of God. . I have, moreover, in-
formed you, that unleſs you are made ſenſi-
ble of your miſerable ſtate by nature, unleſs
you experience the pardoning love of God
upon your ſouls on this ſide the grave, i. e.
unleſs
O 4
}
( 200 )
unleſs you are born again of the Spirit of God,
nothing can ſave you from the damnation of
hell. -
Theſe are the doctrines I preach ; and by
thefe doctrines I have given many of you
great offence : but why? Are they not the
doctrines of the goſpel? Are they not the
doctrines of the church of England? Too
many of our clergy know they are; and for
that reaſon, in their difputes on theſe points,
they very artfully evade every argument that
is produced from her authority. Several of
them oppoſe theſe great and important truths ;
the doctrine of juſtification by Jeſus Chriſt
alone contradicts their pride, and they oppoſe
with all their ſtrength what they have ſo-.
lemnly engaged in the preſence of God to
ſupport and defend : the faithful miniſters of
Jeſus Chriſt are not affected by what I now
fay, and therefore will not be offended. The
others may think as they pleaſe; I have no-
thing to hope from their eſteem, and (bleſſed
be God) I have nothing to fear from their
malice. I muſt therefore affert, and am
ready to prove, that too many of our clergy,
by their impious oppoſition to what they (I
hope
[201]
1
hope ignorantly) call the new DOCTRINE,
are the avowed enemies of the church of
England. I pray God they may ſee their
danger before it be too late, left they find,
hereafter, they have been fighting againſt
God.
I ſpeak 'not this out of any diſreſpect to
their perſons: God forbid! I am ſorry at my
heart, to find they afford ſo great occaſion. I
would notindeed have mentioned this, had there
not been an abſolute neceffity for it. Several
of the clergy endeavour to prejudice the minds
of our people againſt receiving the great
truths of the goſpel. It is therefore abſolutely
neceſſary that our people ſhould be exhorted,
no longer to truſt ſuch blind guides. Since
theſe things are ſo, let me adviſe you, my
brethren, to pin your faith on no man's ſleeve,
but to ſearch the ſcriptures, and examine for
yourſelves. I do not defire you to reſt on my
authority, no more than on that of others.
I deſire to ſtand or fall by the oracles of God.
By this rule I am ready to be tried; if you
will but attend to theſe ſacred pages with an
humble deſire of information, I am ſenſible
you muſt agree to the doctrines I advance.
Another
[ 202 )
TRINE.
Another favour I would aſk, and it is this ;
purchaſe the homilies of our church : they
contain many excellent and chriſtian truths,
and highly deſerve your ſerious peruſal. The
doctrines contained in theſe glorious treatiſes,
I, and every clergyman have promiſed to
preach and defend.
To them I refer myſelf,
and defy the bittereſt oppoſer of the goſpel
to produce any argument from them that can
invalidate the goſpel of Chriſt, which ſome
men diſtinguiſh by the name of a New Doc-
But, my brethren, it is no new
Doctrine. It is the old doctrine of the goſpel :
it is the doctrine of the primitive fathers, and the
doctrine of the church of England, as contained
in her articles, homilies, and liturgy. This being
the caſe, I leave you to judge to whom the
charge of innovation properly belongs. I only
deſire a fair and impartial examination. Be
not impoſed on by the fubtilty or the malice
of men, but aſk them, whether theſe very
doctrines are not the doctrines of the church
of England? Only aſk them the queſtion,
and they muſt be blind indeed (or ſomething
worfe) if they deny it. Let me intreat you,
my brethren, to judge for yourſelves. Try
every
( 203 )
every thing by the rule of God's word. Abide
by the determination of your own church,
and I am content. Do not, however, put
the conſideration of theſe points from you;
for, believe me, my dear brethren, an eternity
depends upon it. Reſolve then to look up to
God for the aid and aſſiſtance of his Holy
Spirit, beſeech him to guide you into all
truth. Think me not your enemy becauſe I
tell
you
the truth. You may be aſſured I
would not willingly give you the leaſt offence.
I can ſafely appeal to the great ſearcher of
hearts, that my only aim is to deliver my own
foul, and to deal out a bleſſing unto you. I
hope you will attend to what has been ſaid,
and fee for yourſelves whether theſe things
are ſo.
Nothing but a real deſire to miniſter to
your ſalvation has induced me to addreſs you :
for God knows my heart's deſire for you is,
that you may be ſaved, though the more abun-
dantly I love you, the leſs I be loved. Now,
brethren, I commend you to God and to the word
of his grace in Jeſus Chriſt our Redeemer.
Thisa grace, I hope, you will be experimen-
tally acquainted with. I hope we ſhall ſhortly
meet
( 204 )
meet in thoſe regions of bliſs and glory,
where all contentions ſhall ceaſe, where all
animoſity ſhall vaniſh, and where the love of
Jeſus will be the only ſubject of our praiſe
and admiration. That yoų may be ſo united
to him here as thus to reign with him here-
after, is the ſincere and earneſt endeavour,
ſeconded by the fervent and hearty prayers
of,
1
My dear brethren,
Your affectionate, tho' unworthy miniſter,
Feb. 14, 1756.
T. JONES.
А
( 205 )
$
A
S E R RM O
Μ Ο Ν
Ο Ν
JAMES iv. 9, 10.
Be afflicted, and mourn, and weep; let your laughter
be turned to mourning, and your joy, to heavineſs.
Humble yourſelves in the light of the Lord, and be
Jhall lift you up.
:
TH
HIS is the advice the Apoſtle gives thoſe
to whom he wrote this epiftle, in order to
deprecate the judgments of God that were hang-
ing over their heads. As the cauſe of all ſignal
and national puniſhments is the iniquity of man-
kind, we are adviſed to humble ourſelves under a
juſt ſenſe of that iniquity, that the anger of the
Lord
may be turned away from us.
He tells us
in the firſt verſe of this chapter, that wars and
fightings, as well as all other grievous calamities,
proceed from thoſe luſts that war in our members ;
and it certainly follows, that if we would be
freed from the effect, we muſt remove the cauſe :
and we are told in the text, that the only way
to remove both cauſe and effect, is to humble
ourſelves before God, by way of repentance, for
the cauſe, and by way of deprecation of the ef-
4
fect :
1
206 Repentance and Reconciliation with God
1
+
fect: in conſequence of this humiliation we ſhall
be lifted up from that deplorable ſtate into which
we have fallen, and ſhall be exalted to the love
and favour of God; this is the ſubſtance of the
text-Be aflicted, and mortrn, and weep; let your
laughter be turned to mourning, and your joy into
beavineſs. Humble yourſelves in the fight of the Lord,
and he ſhall lift you up."
In my following diſcourſe, I propoſe, with the
divine aſſiſtance, to ſhew,
iſt. The great reaſon we all have thus to hum-
ble ourſelves before Almighty God ;--be afflicted,
and mourn, and weep.
2dly. Wherein this affliction and humiliation
may be faid to conſiſt :- let your laughter be turned
into mourning, and your joy to heavineſs.
3dly, The happy effects of thus turning to
God; humble yourſelves in the fight of the Lord,
and he shall lift you up. And may the good Spirit
of God diſpenſe his gracious influences to every
ſoul here preſent, and give you the hearing, ear,
and the underſtanding heart, while I am endea-
vouring to ſhew the great reaſon we all have thus
to humble ourſelves before almighty God;---be
offlięted, and mourn, and weep.
I deſign this diſcourſe to prepare myſelf and you,
in the beit manner I am able, for a ſuitable ob-
ſervance of the approaching faſt. This, I hope,
will induce you to give a candid hearing to what
I have to offer upon the ſubject before me,
Under
recommended and enforced.
207
Under the firſt head, that we may the more
eaſily perceive the reaſon we have to repent and
turn to the Lord,' we may conſider ourſelves as
members of ſociety,or as individuals. And firſt, as
members of ſociety, as parts of one whole, and
as intereſted and connected in one frame or body
politic. If we ſurvey the infidelity in principle,
and the diffoluteneſs in practice, of the people of
this land, we cannot but own that we have abun-
dant reaſon to implore the divine mercy and for-
giveneſs. . Our guilt (as a people) riſes in pro-
portion to the bleſſings we receive at the hand of
heaven. That this nation has been peculiarly fa-
voured with the bleſſings of providence is a real
fact; the temperature of our climate, and the
plenty which diſtinguiſh this iſland, are too noto-
rious to be denied. Add to this that remarkable
inſtance of God's goodneſs in indulging us with
ſo great a plenty of the goſpel of Chriſt: we en-
joy the chriſtian religion in its primitive purity,
and can call upon 'our Redeemer in thoſe ways
we ſee laid down in his holy word. And this is
another very eminent advantage we of theſe king-
doms enjoy. While many other nations are ob-
liged to depend on the traditions of men, while
they are debarred the uſe of the ſcriptures, or at
leaſt have them put into their hands, mangled and
defaced by their crafty deſigning teachers, it is our
privilege and happineſs to have free acceſs to the
fountain of knowledge, the lively oracles of God,
which, by the grace of his Holy Spirit, are able
to
208 "Repentance and Reconciliation with God
to make us wiſe unto ſalvation; while our perſe-
cuted brethren abroad are obliged to retire into
holes and corners, that they may have an oppor-
tunity of hearing the word of God, and joining
in religious worſhip, we of this nation are not
only permitted the free uſe and exerciſe of religi-
ous duties, but are invited to call upon God; and
attend upon his holy worſhip. What would the
poor proteftants in France give for that liberty and
indulgence we of this nation are born to ?
Again, while they are the ſaves of tyrants, and
the dupes of arbitrary power, it is our happineſs
to breathe a freer and a purer air in the more mild
regions of liberty and plenty. Liberty is the inhe-
ritance of the natives of this land, and the go-
vernment thereof is entirely calculated to preſerve
and ſupport, not to undermine and deſtroy it.
From all theſe, and many more particulars
that might be mentioned, we may well conclude,
that we are held under the ſtricteſt ties of grati-
cude to almighty God (as a people) for the many
ſpiritual privileges and temporal bleſſings he has
ſhowered down upon our heads.--Let us now
recollect what return we have made our wiſe and
good benefactor for theſe great and ſignal advan-
tages we enjoy
And, firſt, with regard to the climate and the
plenty of every neceſſary our iſland produces ; ſo
far from being thankful (you will remember that
I am now ſpeaking of ourſelves collectively as a
people)
recommended and enforced,
209
people). fo far from being thankful for theſe gifts
of providence, that we are conſtantly murmuring
and repining; the commodities of our own coun-
try are deſpiſed, and nothing but what is foreign
will (generally ſpeaking) go down. Our own
manufactures, and the artiſts concerned in them,
are diſregarded as uſeleſs and inſignificant, while
the moſt beggarly traſh, provided it comes from
a foreign land, is wilhed for and purchaſed at the
deareſt rate. Our own artificers (the ſtaple of
Engliſh wealth) are neglected, and a ſet of things
introduced in their room, whoſe only merit con-
fifts in rendering it a matter of difficulty to de-
termine; whether they are men or monkeys ; this
is our gratitude for the gifts and bleſſings of Pro-
vidence. But as this is an evil of a moral, ar
leaſt of a political nature, it does not come under
my inſpection. I therefore only mention it, and
paſs on to thoſe general inſtances of ingratitude,
whereon it is more immediately my province to
deſcant and enlarge.
What returns have we made our gracious God
for that free uſe of his holy word he has indulged
us with? We have the lively oracles of God in our
hands; many prophets and kings have deſired to ſee
the things which we ſee, and have not ſeen them, and
to bear thoſe things which we bear, and have. not
heard them. Now, do we (I mean as a people)
prize this ineſtimable jewel, theſe valuable re-
cords? Do we eſteem this book of God, as a
P
pearl
210
Repentance and Reconciliation with God
pearl of great price? And do we implore the Spi-
rit of God to remove the veil from our hearts,
that we may underſtand what we read ? I fear
(generally ſpeaking) we do not. To what but to
a neglect of God's revealed will, and a contempt
of the offers of grace which are daily made us,
to what cauſes but theſe can we poſſibly aſcribe
that general infidelity which is the characteriſtic of
this age? The word of God is treated by num-
bers with the greateſt contempt. That word of
truth which, when underſtood, is able to make
men wiſe unto ſalvation, is looked on by many as
an old wive's fable. 'I am far from charging this
upon the whole nation : but that it is the prevail-
ing cuſtom, with a great number, is too plain to
need a proof.
Faſhion takes the lead in high life more par-
ticularly. Our men of wit and ſpirit ſcorn to be
tied down to the fame rules with the mean and
vulgar. They muſt gratify every ſenſual appetite
that riſes in them; and therefore think it the moſt
effećtual method to remove the bible (that bar to
their pleaſures) by pronouncing it ſpurious, ridi-
culous, and the contrivance of prieſts.
Thus, they reject the word of God againft.
themſelves, and go on indulging every filthy luſt,
deſpiſing the commandments of JEHOVAH, and
needing none of his reproofs.
As this is the character of many, ſo the practi-
cal part of it will ſuit too many of thoſe who profeſs
a
recommended and enforced,
211
1
w
a mighty reſpect and veneration for the ſcriptures ;
for among the number that join in confeffing thoſe
writings to be of divine inſpiration, how few are
there that are really thankful for this precious gift,
and ſhew that thankfulneſs by a diligent and con-
ſtant uſe of them ? The generality of us enhance
our guilt by owning the ſcriptures to be of divine
authority, when, at the ſame time, we pay no re-
gard to the loud and ſolemn calls to repentance
given us therein; when we deſpiſe that Redeemer
of whom they treat, and count his bload, where-
with alone we can be ſanctified, an unholy or com-
mon thing. We are as diffolute in our lives, as
indulgent to our lufts, and as much kept under
by their power, as if there were no reſtraints for
them in the bible. We are practical infidels cer-
tainly. For, we are as regardleſs of religion as
if there were no fcriptures, as indifferent about
eternal happineſs as if there were neither heaven
nor hell, and as hardened in ſin as if there were r.o
God, while our foreign brethren mourn their
loſs of the fountain of all knowledge, we ſpurn
it from us. We are like the diſobedient Jews ;
we loath the manna, and are ſurfeited with it ; we
hew to ourſelves broken ciſterns; we have a foun-
tain of living water to go to, and prefer the bread
of idleneſs, of wickedneſs, debauchery, and im-
piery to that bread which came down from hea-
1
ven.
P.2
Again,
2 1 2
Repentance and Reconciliation with God
Again, are we truly thankful for the glorious
privilege we of this nation enjoy; I mean the full
and free uſe of our religion? How do our ſuffering
brethren abroad long for the opportunities we are ſo
happy as to enjoy ? How would they fock to hear
the word of eternal life, and wait, and hang upon
the preacher's lips ? Whereas we (you remember
I am not aiming at any particular perfon, but
ſpeaking of ourſelves as a people) are cold and in-
different, lifeleſs and inactive. Many of us neg-
lect aſſembling ourſelves together; and others,
when they repair to the temple of God, are ſo re-
miſs, ſo unconcerned while they are there, as if
eternal falvation were a matter of indifference.
Others, again, make a merit of their attendance,
and of their weak performances ; and a great
part reject the merits of a crucified Saviour with
ſcorn.
This is but a faint ſketch of the infidelity and
profaneneſs now prevailing. You will all, I be.
lieve, very readily allow, that this age and nation
are now wicked to a proverb. Infidelity has
tainted the principles, vice and wickedneſs are be-
come the practice of the generality of the people
of this land. This then ſurely calls upon us to
humble ourſelves before God; ſince practices of
this nature will moſt aſſuredly draw down the di-
vine vengeance. Nations and kingdoms, as ſuch,
muſt be puniſhed in this world, becauſe hereafter
all thoſe relations and dependencies, whereby one
member
recommended and enforced.
213
member of ſociety is connected with the reſt,
will then ceaſe, and be no more. Rewards or
puniſhments will be diſpenſed hereafter to men,
as individuals, according as they have einbraced
or rejected the goſpel of Jeſus Chriſt. But all
bodies and ſocieties of men muſt be puniſhed,
conſidered in a collective capacity, in this world.
As this is neceſſary from the nature of things, ſo
this has been the conſtant method of God's deal-
ings with mankind. Whenever a nation or peo-
ple have filled up the meaſure of their iniquity,
God fails not to vindicate his injured honour upon
them, and to warn others by their example.
Theſe have been his dealings with the great em-
pires and inonarchies we read of in hiſtory, which
This was the method he took
with his own peculiar people, and this is what we
of this land have all the reaſon in the world to ex-
pect.
I need make no ſcruple to aſſert, that this nation
has well nigh filled up the meaſure of its iniqui-
ties, and we have all the reaſon in the world to
humble ourſelves before God, in order to avert
thoſe heavy judgments our manifold ſins have de-
ſerved. Eſpecially when we recollect we have had
warning given us, and that the judgments of the
great and terrible God are now abroad in the
earth,
The late dreadful calamities that have happened
to other lands, call to us in more than the loud-
ncís
are now no more.
P 3
214
Repentance and Reconciliation with God
neſs of thunder, Awake thou ſleeping land of
Britain, and call upon thy God, that thy whole
people periſh not.---And this points out to us ano-
ther advantage we enjoy, and another inſtance of
our ingratitude. The advantage is God's merci-
fully ſparing us hitherto, while he is chaſtiſing the
reſt of the earth. Our ſins cry as loud, perhaps
louder, for vengeance than theirs, who have
(many of them) been cut off in the midſt of their
fins. Hitherto God has waited to be gracious.
We have had ſome ſlight experience of the ſhocks
that have been lately diſturbing the whole globe,
but hitherto remain in ſafety. Our ingratitude
(as a people) is very evident, ſince we are not
(or at leaſt do not ſhew that we are) thankful for
the goodneſs and forbearance of God. How are
we affected by the late earthquakes? Have they
awakened any of us ? Have they induced us to
turn unto God? Or are we a whit the more ſerious
than before ? General obſervation confirms that
Thoſe who call them judgments of
God are ridiculed. Natural cauſes are fought out
to account for them, though (by the way) no
natural cauſe has nor can be aſſigned for the late
unparallelled ſhock the whole globe has felt, ex-
cept that great natural cauſe ſin and wickedneſs.
Sin is the cauſe of earthquakes, and therefore we
of this land have great cauſe to cremble. But
the late dreadful events are almoſt forgotten and
out of mind : the Moſt High hath uttered his
4
voice,
we are not.
recommended and enforced. 215
voice, yet none conſidereth nor layeth it to heart,
We are (I am generally ſpeaking) like a ſet of
gentlemen who lately came from Lifoon, and
who, one would imagine, muſt have had the moſt
awful impreſſions made upon their minds. Theſe
perſons landed at Falmouth juſt as the bell was
ringing for prayers, and it was naturally expected
they would have embraced the firſt opportunity of
returning thanks to God for their late happy
eſcape: but inſtead of this, they went to a tavern,
ſent for whores, and a couple of fidlers, and
ſpent their night in riot and debauchery. This I
had from undoubted authority.
We ſee by this how little theſe men were affect-
ed by the hand of God, which was ſo lately upon
them. As little affected are we.
Few (if any)
awakenings have been heard of among us in con-
fequence of it: we are quite hardened in fin,
even to a degree of ſtupidity. Public diverſions,
thoſe inſtruments in the devil's hand, where no
real diſciple of Jeſus Chriſt will dare be preſent ;
thoſe places are conſtantly frequented, and the
worſhip of God nighted and neglected; and Mall
I not viſit for theſe things, ſaith the Lord? As we
are unmoved at what has befallen others, we have
all the reaſon in the world to believe that our de-
ſtruction lingereth not, but that ſome heavy pu-
niſhment hangs over our heads. In what way or
manner God may be pleaſed to chaſtiſe this guilty
land, he only knows.
P4
If
216 Repentance and Reconciliation with God
If we are not ſwallowed up by an earthquake,
(and why may not the earth open her mouth this
moment upon us? It is no more than what has
happened to others) I ſay, if we are not ſwallowed
up, &c. yet we may remember the Lord's hand
is nor ſhortened ; that he has various judginents
whereby to execute - his vengeance upon a guilty
land. We are in all probability on the eve of the
bloodieſt war that England ever knew! who knows
but we may fall by the ſword ? That the winds
and the waves may be made to fight againſt us,
and we be delivered up into the hands of our po-
piſh enemies ? And in ſuch a caſe the conſequences
are well known. However in what manner fo-
eyer the Lord ſhall be pleaſed to avenge himſelf
upon us, ſome puniſhment we have the greateſt
reaſon to expect. Certainly then it will highly
become us to humble ourſelves before God, to
confeſs our fins and provocations againſt him,
and to implore his mercy for his dear Son's fake,
Jeſus Chriſt our Lord. As it is thus neceſſary
for us to deprecate the divine diſpleaſure (as a
people, it is equally ſo as we are individuals.
Every one of us, in our private capacity, has
abundant reaſon to humble himſelf before God,
for beſides thoſe heavy judgments, which now
furround us, beſides the many tokens of God's
diſpleaſure which are now abroad in the earth,
there is one judgment-ſeat where we muſt all ap-
pear; and unleſs we are reconciled to God by
faith
recommended and enforced. 217
faith in Jeſus Chriſt, while we live, nothing can
fave us from everlaſting deſtruction.
This is certain ; and therefore every ſoul here
preſent that has never ſeen its corruption by na-
ture, its enmity to God, and its ſtate of pollution,
and guilt; every ſoul that is not brought home to
God by the blood of Chriſt, is in danger of eter-
nal deſtruction. And ſurely every one that is in
danger of eternal miſery has abundant reaſon to
humble himſelf before God, and implore his
mercy.
I ſhall not enlarge on this ſubject at preſent, be-
cauſe a convenient opportunity will be afforded
me on the faſt-day. I would only obſerve at pre-
fent, that the beſt of us muſt own ourſelves to be
vile and miſerable finners; that we are under the
power of fin, and are held captives by our
luſts and evil inclinations. Therefore, whoever
thou art, o man, whoever thou art, O woman,
that art in thy natural ſtate (conſcience do thiné
office while I am ſpeaking, and convince the fin-
ner of his vileneſs and wretchedneſs) whoever
thou art, that are not prepared if God ſhould call
thee this moment, humble thyſelf before him, and
beg of him to be reconciled unto thee for the ſake
of thy bleſſed Redeemer. Indeed thou haſt abun-
dant reaſon. For while thou art in a ſtate of na-
ture, thou art in a ſtate of eninity againſt God;
and how dreadful muſt his ſituation be who has
the eternal JEHOVAH for his foe?
I
218 Repentance and Reconciliation with God
$
· I hope, by this time, I have convinced you
what abundant reaſon we all have thus to humble
ourſelves before God;-be afflicted, and mourn,
and weep.
I am to fhew in the ſecond place, wherein this
humiliation conſiſts : -let your laughter be turned
to heavineſs, and your joy to mourning.
Now, this humiliation confifts in a real and un-
feigned forrow for our ſins and offences, and in
earneſt prayer and fupplication to God for mercy:
if we are really convinced of our miſery by na-
ture, if we are really ſenſible how groſsly we have
offended our holy God by actual tranſgreffion, we
ſhall be afficted for fo doing: we ſhall mourn
over our unhappy ſtate, we ſhall weep before him
and entreat his forgiveneſs. This humility con-
ſiſts in real ſelf-abaſement: in being diveſted of
every proud thought, and every arrogant conceit
of ourſelves : in laying low before the throne
of God, owning our vileneſs, acknowledging our-
felves to be leſs than the leaſt of all his mercies.
If we are truly humbled, we ſhall not reſt till
peace is ſpoken to us from God: we ſhall be
alarmed at our danger, and groan earneſtly for
deliverance. laughter will be turned into mourn-
ing ; all that profane wit and ridicule of holy
things we before allowed ourſelves in, will now
cuit us to the heart. And we ſhall mourn over
our ingratitude and rebellion to our bleſſed Re-
deemer : all that 'mirth and gaity we before de-
lighted
recommended and enforced. 219
1
lighted in, will now appear flat and infipid; none
but the crucified Jeſus can now ſpeak comfort to
us, and the language of our ſouls will be,
>
None but Chriſt to me be given,
None but Chriſt in earth or heaven.
t
The faſt which the Lord 'will chuſe, is a real
ſorrow of the heart, expreſſing itfelf in the out-
ward acts of mortification and ſelf-denial, and,
indeed, that foul that is in anguiſh for fin, will of
courſe mortify the body, and bring it into ſub-
jection.
Again, true ſorrow for ſin will be attended with
a deſire, at leaſt to forſake it, If we fall, it will
be really grievous, and matter of affliction to us.
It is not outward form and ceremony; it is not
praying with our lips will reconcile us to God,
unleſs our hearts accompany our tongues, and cry
for mercy. You then who purpoſe to obſerve the
approaching faſt, will do well to remember, that
your bare preſence here will be of no avail. Your
joining in the outward form, and making a mere
ſhew of humility, will only increaſe your guilt,
unleſs ye deſire your hearts ſhould be afflicted.
Beg of God to prepare you to humble yourſelves
before him, by ſetting home his law on your con-
ſciences, by convincing you of your ſinfulneſs and
danger, and by giving you a true humility and
ſorrow of heart: then Mall ye cry, and the Lord
mal?
220
Repentance and. Reconciliation with God
>
fall anſwer : then ſhall ye call unto him, and he will
fay, Behold, here I am. And this brings us in the
laſt place to conſider, the happy effects of thus
turning to God:-humble yourſelves in the light of
the Lord and be Mall lift you up.
Humility is the gate of honour: whoſoever
humbleth himſelf ſhall be exalted. He that is
convinced of his own weakneſs and inability, and
cries to the Lord Jeſus for mercy, ſhall certainly
find acceptance : he is thus wounded in order to
be healed : the Lord delighteth to ſave the hum-
ble ſoul, and to relieve thoſe that are of a con-
trite heart : thoſe that are humbled under a ſenſe
of ſin, the Lord will lift up to grace here, and
glory hereafter. Beg of God, my brethren, to
give you a true and hearty repentance. Beſeech
him to prepare your hearts againſt the approaching
folemnity, and I can promiſe you, in my
maſter's
name, that if you are really amicted, and call
upon him from the bottom of your hearts, ye
mall find reſt and peace unto your ſouls. Befeech
him at the ſame time to enlarge your hearts and
affections, that ye may remember your country-
men as well as yourſelves : and beg of him to be
merciful, and ſpare this guilty land. I invite you
in the name of God to humble yourſelves :--be
cfflicted, and mourn, and weep, &c.
I ſhall make no farther application ; but ſhall
reſerve it to the day itſelf. I only inform you that
I intend, God willing, to preach here twice on
the
recommended and enforced.
221
the approaching faſt: many ſervants, and others,
cannot attend in the beginning of the day : they
will therefore have an opportunity of attending
in the afternoon : and I hope you will ſend your
fervants and dependents, that they may join in
this act of humiliation, all orders and degrees of
men are threatened by the late dreadful calami-
therefore all orders and degrees of men
ought to humble themſelves before God. As the
judgments around us have been very extraordi-
nary, I hope our humiliation will be extraordi-
ties;
nary likewiſe.
May God prepare us all, according to the pre-
paration of the ſanctuary, and may it prove ſuch a
faſt as he hath chofen,
"
SERMON
:: [ 222 )
А
>
I
S ER M
Μ Ο Ν
ON
MATTHEW V, 25, 26.
1
Agree with thine adverſary quickly, whiles thou art in
the way with him, left at any time the adverſary
deliver thee to the judge, and the judge deliver thee
to the officer, and thou be caſt into priſon. Verily I
ſay unto thee, Thou ſhalt by no means come out thence,
• till thou haſt paid the uttermoſt farthing.
I
our prayers to God with earneft nefs and ſince-
rity; and that we have deſired at leaſt, to humble
ourſelves before him. I truſt many a fervent ejacu-
lation has reached the throne of grace. I truſt
there have been many wreſtling Jacobs to-day, God
grant they may prove prevailing Iſraels! As you
have addreſſed your Redeemer in prayer, I hope
you are diſpoſed to give a candid and diligent ac-
tention to what I have to offer from thoſe words
of his I have juſt now read to you. They are.part
of the moſt divinė ſermon that was ever delivered:
they were ſpoken by the greateſt preacher that ever
appeared
1
+
Repentance and Reconciliation, &c.
3-23
appeared on earth : they are the words of our bler-
fed Redeemer himſelf ; which, when rightly un-
derftood, he has elſewhere told us, are ſpirit and
life. God grant they may be ſpirit and life both
to you and me.
In this ſermon he opens and explains the ſpiritu-
ality of the law; aſſures us that a juſt God will
by no means accept of a partial obedience, and that
nothing ſhort of a perfect ſervice will be pleaſing
to a perfect God.
If we attend to the ſtrictneſs and ſpirituality of
the law (as explained by our Lord) we cannot but
ſee how grolly we have violated it; and that no
man living (the man Chriſt Jeſus excepted) was
ever able to perform it ; for, according to this ex-
planation, the moſt high God requireth truth in
the inward parts : his law extends to our inmoſt
thoughts, and juſtly condemns the leaſt irregut
larity of them. This being the caſe, we cannot
but own the neceſſity of our being cloathed with
a better righteouſneſs than our own, if ever we
would be partakers of the kingdom of heaven.
To induce us to apply for this royal robe is our
Lord's deſign in the words of the text : for after
having proved us all guilty before 'God (which he
has done, by giving us the ſpiricual meaning of
it, and propoſing it with ſuch rigour, and requiring
an obſervance of it to ſuch a degree of exactneſs,
as I am ſure no man ever arrived at:) I ſay, have
ing proved us all guilty before God of a violation
of
224 Repentance and Reconciliation with God
of his law, he then adviſes us what we are to do,
in the words of the text, Agree with thine adver-
Jary quickly, whiles thou art in the way with him, left
at any time the adverſary deliver thee to the judge, and
the judge deliver thee to the officer, and thou be caſt
into priſon. Verily I ſay unto, thee, Thou ſhalt by no
means come out thence, till thou haſt paid the uttermoſt
farthing.
In diſcourſing farther on which words, I pro-,
poſe (God willing) to obſerve the following me-
thod.
iſt. I ſhall endeavour to Thew you who is meant.
by the adverſary here ſpoken of:-agree with thine
Adverſary.
2dly. In what manner and at what time, we
are to agree with him : agree with thine ad-
verſary quickly, whiles thou art in the way with
bim.
3dly. Who is meant by the judge :- lest at
any time the adverſary deliver thee to the Judge,
And
4thly. I ſhall inform you who the officer is,
here ſpoken of, and the conſequence of being
given into his power :--- and the judge deliver
thee to the officer, and thou be caſt into priſon. Verily
I ſay unto thee, Thou ſpalt by no means come out thence,
till thou haft paid the uttermoſt farthing.
Each of which I ſhall endeavour to apply as
go along and may the good ſpirit of God breathe
into all our ſouls the true breath of life, and en; ,
able
id
1
.
.
recommended and enforcedo 925
able you to look up to him for a bleſſing, while I
endeavour, in the firſt place, to ſhew you who is
meant by the adverſary here fpoken of :-@gree with
bine Adverſary.
Now, this adverſary is the eternal God. Every
mañ, by nature, is an enemy to him. We read
in ſcripture, that God is of purer eyes than to behold
evil, chat no evil dwells with him, and that with-
out holineſs no man ſhall ſee bim. Now we are
evil froin the womb, God himſelf hath declared,
that the thoughts
. of man's heart are only evil continu-
elly. The ſacred writings inform us, that we are
all gone out of the way.; that we are altogether become
abominables that there is none righteous, no not one
conſequently without agreeing with this adverſary,
we ſhall never enjoy his heavenly bliſs. We brought
this enmity to God into the world with us; for
we are all, by nature, born in fin: our natures are
corrupted, and we have no power of ourſelves to
ſerve and pleaſe God. As the ſcriptures affure us
of this, our hearts (if we examine them) will con-
vince us of it. We may have indeed ſome ſpecious
qualities in our diſpoſitions that may appear a-
miable in the eyes of men like ourſelves, but in
the ſight of infinite purity, we link into nothing,
and are corrupt before him. Every one of us is
in this ſituation by nature, and nothing buç an
almighty' arm can raiſe us out of it. The firſt
mas indeed was created in the image of God; but
thac image was deraced by his fall : in the day
Q
be
7
226 Repentance and Reconciliation with God
1
1
he eat of thë forbidden fruit he died to God; hé.
died to the divine life; he died to all ſpiritual
grace and power. This fpiritual death he entailed
on his poſterity. We partake of his evil nature;.
and are d'ead to God. We have no natural ability
to turn to him: we are all by nature the children: of
wrath: we are dead in treſpaſſes and fins. To what
but original corruption can we poſſibly aſcribe that
coldneſs and inattention to ſpiritual things, that
averſion to God and goodneſs, which every one
of us muſt perceive to be more or leſs in all our
hearts? Hence the diſeaſed perſons we read of in
the goſpel are emblems of the ſpiritual maladies
of our ſouls. In the man that was born blind, we
have an image of our ſpiritual blindneſs by nature:
the eyes of our minds are ſhut againſt the light of
the goſpel : the ſituation of ſuch is repreſented by
the Apoſtle as that of men having the underſtanding
darkened: the leper full of ſpots and blemiſhes
was an exact picture of the leproſy of fin, with
which our ſouls by nature are infected, and all
their bodily defects are ſo many images of our de-
pravity and corruption.
Now, againſt all this ſin and pollution, the
eternal God is a declared enemy: it cannot con-
liſt with the purity of the divine eſſence to have
any communion with perſons in this ſtate; but
in this ſtate is eyery: man by nature,land there-
Gefore to every man, by nature, God out of. Cbrift is
2u.conſuming fire. As we are“ enemies to God by
our
¿ recommended and enforced. 227
+
1
.
our natural defilement, we have alſo made him
our adverſary by actual tranſgreſſion. We have
been ungrateful to this our beſt benefactor ; we
provoke him every day; we have committed iniquity
with greedineſs, and have ruſhed into fin, like the
horſe into the battle : the bold defiance of his laws,
the open breach of his commands, the contempt
of his goſpel, the profaning his holy name, in
thört, the many acts of impiety, intemperance,
laſciviouſneſs, and injuſtice, now prevailing, loudly
proclaim this awful truth; and although ſome per:
fons may have been preſerved from enormous and
grievous fins, yet we have all of us the ſeeds of
them in our hearts ; and nothing but the divine
interpofition prevents their ſprouting into action.
A ſenſe of this made an exemplary chriſtian* ſay
:(when he heard of a criminal who was carrying to
execution for ſome flagrant act). “ There goes my
wicked ſelf. I have the ſame root of- bitterneſs in
..my deceitful heart; and it has been owing to the
reſtraining grace of God alone, that I have been
preſerved from falling into the ſame ſin." But in
many things the beſt of us offend often ; nor, till
your natures are renewed by the ſpirit of God, can
it poſſibly be otherwiſe ! While the fountain is de-
filed, the ſtreams that how from it cannot be clear
and urtainted.
Some.chink that God is not their adverſary, be-
savuſe they perform ſome outward ceremonies; but
Yo bod or 220.00 Q2
alas,
* The holy martyr Bradford.
11C
228 Repentance and Reconciliation with God
alas, all outward duties, unleſs they proceed from
an inward principle of love to God, are only fo
many Splendida peccata (as St. Auſtin terms them)
glittering vices, which can never abide the teſt of
infinite juſtice. Men may fkin over the wound
fin has made in their ſouls, by theſe outward du-
ties, but the blood of Chriſt alone, applied by faith,
can effectually heal it.
Such as imagine God is not their adverſary be-
cauſe they pay a regard to certain moral duties,
and perform ſome religious ceremonies, I would
aſk, do you render an entire obedience to the law
of God? The law of God is holy, juſt, and good;
and he requires an exact conformity to it, in
'thought, word, and deed. A perfect God will
have a perfect ſervice : this you muſt allow : the
thing ſpeaks for itſelf. If you have done this in-
deed, God is not your adverſary; you have no
need of a Redeemer. But if you have deviated
ever ſo little from the path of God's command-
ments (even in thought) your works will profit
you rothing; and then every one of us are become
guilty before God.
Thus the Apoſtle argues ; I had not known fin
.but by the law : before his converſion he thought
himſelf a very good man: becauſe he was ſtrict in
the obſervance of the outward part of it, and little
thought he was a loft ſinner. But when he ſaw the
{piritual meaning of the law, when he perceived,
that nothing ſhort of an univerſal obedience to it
would
recommended and enforced.
229
+
would be admitted by infinite juſtice, he then faw
hé had by no means performed it: he then knew
fin reigned in his members.
Again, he faith, When the commandment came, fin
revived, and I died; when I perceived how rigorous
the commandment was, the conſciouſneſs of ſin
revived in my ſoul, and I found myſelf to be dead,
in treſpaſſes and fins; and in this ſpiritual dead-
neſs he muſt have remained, had not the Lord Jeſus
proclaimed a pardon to his ſoul..
The ſubſtance of the firſt head then is this: the
eternal God is made our adverſary by original fin
and actual tranſgreſſion. Every man by nature
is at enmity with God. I would therefore aſk every
ſoul in this congregation (and may the eternal God
enable you to anſwer aright) Are you in a ſtate of
nature, or are you not ? Have you felt the weight
of ſin, and are you fincerely deſirous to be freed
from it by the blood of Jeſus Chriſt? If ſo, the
ſpirit of God. is at work upon your hearts : the
Lord is bringing you out of your natural darkneſs
into his marvellous light. If not, if you have ne-
ver ſeen the evil of ſin, if you have never mourned
over the corruption of your hearts, but on the.con-
trary are thoughtleſs of eternity, indifferent about
· falvation, and unconcerned about your ſouls, you
are in a ſtate of nature: nay, though you may per-
<form the outward duties of religion, and appear
Civeryexemplary in the light of men, yet if
your
hearts are unrenewed by the ſpirit of God; you
Q3
are
1
+
!
و کی
bir,
230. Repentance and Reconciliation with God
are ſtill in a ſtate of nature ; you are no better than
painted ſepulchres, which appear beautiful outward,
but within are full of corruption and uncleanneſs,
Your inward man is corrupted, and defiled with
ſin, however ſpecious your outward deportment
may be. Hear this, ye natural men, and tremble;
for, whoever you are, the eternal 'God is your ad-
verſary. Think my brethren, how powerful an ene-
my you have to deal with: no wealth can bribe, no
ſubtlety can deceive, no ſtrength can overcome
him. Remember, while you are at enmity with
God, that all nature is at 'enmity with you: you
are under the curſe of God: your wealth is often
a curſe, ſince it is too frequently the means of har-
dening you in your ſins, and drawing you off from
God: and unleſs you are reconciled to him, the fo-
reſt of his vengeance will light upon you: and if
he ſhould be pleaſed to make bare his arm upon
this guiltý land (as he has done on other countries)
to whom, to whom, my brethren, can you apply
for ſhelter? What muſt be your grief, How great
your horror of ſoul when you recollect, that theſe
judgments are the inſtruments of that Being whom
you have wantonly made your foe? That they are
fent to hurry you into the regions of deſpair ?
I fear too many of you, my brethren, however
you may facter yourſelves, I fear too many of
you
are in this dreadful ſituation, viz. in a ſtate of en-
mity with the Lord of hoſts. "Good God, how
can you be eaſy! How can you enjoy one moment's
peace,
.1
recommended and enforced.
-at?. 231
peace, while this tremendous Being is unappeaſed?
How can you venture to cloſe your eyes to ſleep, .
when you know not but you may open them in ever-
laſting burnings ? My dear unhappy brethren you
are under the curſe of almighty God. And can you
then be ſafe? Can you evade his anger? Can you
reſiſt omnipotence? Ono; the nations of the worl",
compared to him, are no more than a drop of the
bucket. This may be an unpleaſing truth, but
truth it is; and unleſs your hearts are renewed by
God's Holy Spirit (if God be true) He is to you a
conſuming fire.
Be not offended, my brethren, becauſe I tell you
the truth: what would you think of that ſenti-
nel, who ſhould neglect to give notice of the ene-.
my's approach? The ſevereſt puniſhment would
be his due ; and the ſame fhould I deſerve, if I
neglected to tell you of your danger; eſpecially on
ſuch a day as this, which is ſet apart for a day of
folemn humiliation : and what means ſo likely to
cauſe you to humble yourfelves before God, as by
convincing you 'of the danger you are in? What
ſeaſon ſo proper as the preſent, when we have all
the reaſon in the world to expect ſome ſignal in-
ſtances of the divine diſpleaſure? However, all I
can ſay is but å dead · letter, unleſs the ſpirit of
God be pleaſed to animate it, and carry it home to
your hearts; May: he therefore open the eyes of
your minds; that you may ſee your danger. May
he diſpoſe::your hearts to apply to the means of
R4,
recon-
232 Repentance and Reconciliation with God
reconciliation with your almighty foe, while I en
deavour, in the ſecond place, to thew in what
manner, and at what time, we are to agree with
him: agree with thine adverſary quickly whilſt thou
art in the way with him.
Now ſome people think of agreeing with this
adverſary by the practice of morality; which,
however uſeful and amiable in its proper place,
can by no means anſwer the end deſigned ; for,
as I obſerved before, as long as the heart is a pol-
luted fountain, the ſtreams that flow from it muſt
neceſſarily be impure alſo. If we believe the
ſcriptures, there is only one method of reconcilia-
tion with God: there is no name under heaven given
among men whereby we can be ſaved, but only the
name of our Lord Jeſus Chriſt. Repentance, and
faith in our Lord Jeſus Chriſt, are the means of
the finner's reconciliation with God. By bidding
us agree with our adverſary then, our Lord ex-
horts us to repent of our ſins, and to believe in
him. By nature we are ſinful and polluted, and
have made the eternal God our adverſary; and
this is the method the Spirit of God obſerves in
reconciling the finner to this adverſary. He firſt
convinces him of fin, by the preaching of the
word, or ſome other way that his infinite wiſdom
is pleaſed to direct : the finner is by theſe means
a'wakened from the lethargy in which he had been
ſo long lulled; he ſees his wretchedneſs, he
mournis over his guilt, and cries mightily unto God
for
1
reconemended and enforced.. 233
for pardon and deliverance 3 he now ſees his utter
įnability to help himſelf, and deſires to rely on the
merits of the Lord Jeſus Chriſt alone. He is thus
wounded, in order that he may be healed. The
ſame good Spirit, that has awakened him to a
ſenſe of his danger, enables him to ſee his belp lạid
on one willing and mighty to ſave. He is led to the
throne of Jeſus, where he finds reſt and peace
ſpoken unto his ſoul. He has the comfortable
ſenſe that his fins are pardoned, witneſſed to his
ſoul by the Spirit of God, The Spirit itſelf beareth
witneſs with his Spirit, that he is the child. of God.
You, then, who deſire to be reconciled, or to
agree with your adverſary, have a way opened for
you. You, indeed, have forfeited all title to
the favour of God, by the violation of his law,
but the bleſſed Jeſus has made full ſatisfaction to
his Father's wrath. He has obeyed the law of
God in every the moft minute particular, and,
by virtue of his perfect obedience, ſhall you
be
accepted, I now invite you to agree with your
adverſary, by turning from ſin, and believing in
the name of Jeſus Chriſt, be humbled under a
ſenſe of your own unworthineſs, and look up by
faith, to the Lord Jeſus Chrift; or rather beg of
God to give you his Holy Spirit, thaç you nay
be made acquainted with your own hearts, and
deſire to be experimentally acquainted with the
Lord Jeſus Chriſt by faith. It is not enough that
je look on him as a redeemer in general, unleſs
ye
.
234. Repentance and Reconciliation with God
ye can know him to be indeed your Saviour, that,
he died to expiate your ſins, and to bring pardon and
peace to your ſouls. But this is the gift of God. "
It is not in man to turn himſelf to God.“ Im:
plore, then, his Holy Spirit to lead you into all
truth, that ye may know what the will of the
Lord is. If you turn to God with your whole
hearts, you ſhall be juſtified from all your fins by
faith which is in him. His death ſhall be thy
facrifice, O ſinner, and his obedience ſhall be thy
righteouſneſs. Thou ſhalt be looked on as per-
fect in Chriſt thine head. Believe on the Lord
Jeſus Chriſt, and thou ſhalt be ſaved. If you aſk :
how you ſhall be able to know when you have .,
true ſaving faith in your Redeemer, I anſwer, your
faith is then genuine when it enables you to ſee"
your fins pardoned, and is withal a vital principle
of holineſs within you, reforming your life, and
teaching you to practice the duties of the goſpel.-
Defer not then, O ſinner! this important work:
fet about it to-day; for the night cometh wherein
no man can work.--And this leads us to examine
at what time we are to agree with our adverſary :
agree with thine adverſary quickly, whiLES THOU
ART. IN THE WAY with him. There is no time
to be loft ;: this moment you can hardly call your
own; let me exhort you therefore, quickly to be
reconciled to your offended God.: .Sinner, who-
ever thou art, (and by the term finner' I mean all
thoſe that have experienced nothing of the grace:
of
tri recommended and enforced.
235
of God upon their hearts) ſinner, whoever thou
art; the almighty God is thine adverſary, agree
with him therefore quickly: loſe no time, but em.
brace the opportunity whilft thou art in the way
with him. Now. thou art in the way with him,
becauſe thou art on this ſide eternity : now is thy
time to call on him.. Thou haſt ſeen numbers fall
beſide thee, but as yet thou art ſpared. Remem-
ber a few days will put a period to thy life, and
cher thou art fixed for ever. When once the
curtain of life ſhall be dropped, then thy doom
will be. unalterably fixed. Now mercy may be
had: now the Lord Jeſus Chriſt waits to be gra-
cious unto thee; he invites thee to be reconciled
unto him here, that thou mayſt
. reign with him
for ever. - - When thou comeſt to lie on thy death-
bed, thou will ſee the truth of what I am ad-
vancing; but then, perhaps, it may be too late.
Behold, now is the accepted time; now is the
day of ſalvation. Again,-Thou art at preſent
in the way with God in the courſe of his judga
ments; · thouſands have fallen victims to his
wrath, but thou art ſpared. But how knoweſt
thou, O man! but his judgments are haſtening to-
wards thee? And art thou ready, ſuppoſing God
fhould call upon thee by ſome alarming judge
ment? If thou art not, reſolve to give no ſleep
to thine eyes, nor ſuffer the temples of thy head
to take any reſt, 'till thou haſt made a friend of
this incenſed God. I hope it is with this deſire we
are
236. Repentance and Reconciliation with God
are all aſſembled here this day! O wreſtle with
him then, by prayer, intreat him to caft thy ſins
behind his back, and to waſh thy polluted ſoul in
the blood of Jeſus. The inhabitants of Liſoon as
little expected their ruin and deſolation, and were
as little prepared for it as thou art: and yet, ſecure
and unconcerned as they were, the Lord of hofts
made bare his arm upon them, and brought upon
them ſwift deſtruction. Nor indulge any uncharitable
reflection, upon that unhappy people: think not
their fins greater than thine; (they had not the
word of God as you have) but remember the
words of our Redeemer in this day's goſpel, ex-
cept ye repent ye hall all likewiſe perifh. Infult not
over their misfortunes, but be wiſe by their ex-
ample. Remember their diftreſs might have been,
and may ſoon be yours. Be nok therefore high-
minded but fear, leſt the fame God that ſpared
not them, fpare not thee. Perhaps the approach..
ing war may prove our deſolation : who knows
but God (unleſs we ſincerely turn to him) may
ſuffer our popiſh enemies to triumph over us?
Then we ſhall know the bleſſing of the proteſtant
religion, by the want of it: then we may learn to
prize that word of God we now deſpiſe, when we
ſhall be debarred the uſe of it.
Again, thou art in the way with thine adverſary,
O. ſinner, at this preſent time.:.thou art in the way
with him in his word. . The çternal Lord of an-
gels and men is now in the midſt of this congre-
gation ;
1
1
recommended and enforced": 237
The
gations. hę now ſees the inmoſt thoughts of every
ħeart before him: he ſees whether you have offered
up your prayers unto him with ſincerity or not.
He fees whether ye faſt for ftrife and debate, whe-
ther ye are only formal in devotional duties, or
whether your hearts are truly humbled.
great God of heaven and earth ſees whether you
are attending on his word with an humble deſire
of information, or whether you are ſecretly opi
poſing and rejecting it. Be humbled then, my
brethren, in the preſence of that Being, before
whom the angels are not pure in bis fight. This God
is now.inviting you, by me, to turn, and live:
the Lord Jeſus Chriſt invites you, by the worm
that now addreſſes you, to come unto him, that
you may have life. The dying Jeſus calls to you
from his croſs, not to make his wounds wider by
your ingratitude and impiety. Sinner, what art
thou doing? Thruſt not thy unhallowed hands
into his precious ſide: he has ſuffered enough
already. See the purple gore ſtreaming from his
ſide, but do not trample upon it, do not join the
chief prieſts in deriding him, but be' reconcil'd
unto him : pity thine agonizing bleeding God :
hear him calling'unto you, Is it nothing unto you,
all ye that paſs by? Bebold, and ſee if there be any
forrow like unto my forrow. Now this Saviour
waits to be gracious he pities thee, O finner;
he feels more for thee than for himſelf; he wants
to embrace thee : return then, whoever thou art,
that
238 Repentance and Reconciliation with God
that haft been ungrateful to him; ſerve his énea
mies no longer : I challenge thee for my God,
my bleſſed maſter wants to cleanſe thy polluted
ſoul, and to cloath thee with the robe of his own
righteouſneſs. I have ſpoken to your ears;
may the Lord Jeſus Chriſt ſpeak unto all your
hearts; for unleſs ye obey the call of mercy now;
ye muſt expect to hear the voice of judgment
hereafter ; for unleſs thou agreeſt with thine ad-
verſary, my brother, thou wilt be aſſigned over to
a juſt judge.----And this brings me to ſhew in the
third place, who is meant by the judges léſt at any
time the adverſary deliver thee to the judge. This
judge is the Lord Jeſus Chriſt himſelf: he is ap-
pointed to be the judge of quick and dead. God
hath appointed a day in the which he will judge the
world by that man whom he bath ordained, the man
Chriſt Jeſus. Before his tribunal we muſt all ap-
pear: the Father bath committed all judgment to the
Son. That ſame Jeſus who came into the world,
attended by a few. poor fiſhermen, will then ap-
pear with legions of angels, and archangels, and
all the celeſtial hoſts. He who had not where to
lay his head, will then have the kingdom of hea-
ven at his diſpoſal, to give to whomſoever be will.
He who caine meek and lowly into Jerufalem,
riding on an aſs, will then appear in tremendous
majeſty, : riding on the clouds of wheaven. I His
crown of thorns will be exchanged ifornia erówri of
glory's and he will diſplay all the majestylcasid
fulneſs
recommended and enforced.
239
fulneſs of the godhead. That Redeemer, whom
thou now rejecteſt with ſcorn, will then, O.finner,
: be thine angry judge. Be not therefore, ſecure and
eaſy; for although thou may'ſt eſcape a temporal
puniſhment, die thou muſt: die thou muſt, and
appear at the judgment ſeat of Chriſt : then 'every
thought of thine heart, will be diſcloſed ; all the
pains thou haft taken to hide thy wickedneſs and
deceit from man will then be too ſlender a cover-
ing. Offended juſtice will then throw it open,
and thou ſhalt be expoſed and confounded before
men and angels. Now thou are invited to come
to Jeſus Chriſt as a merciful Saviour ; but if thou
wilt not hear, if thou art reſolved to harden thy
heart, remember God will moſt aſſuredly bring
thee to judgment. Thy Redeemer then may juſt-
ly fay, ungrateful wretch, what canſt thou plead
in excuſe for thyſelf? Thou haſt crucified me
afreſh; thou haſt acted my ſufferings over again ;
thou haſt refuſed the offer of mercy; now thou
haft nothing to expect but the fiery indignation
of God, now thou ſhalt find the wrath of an al-
mighty God not ſo trifing as thou haſt thought
it. Then will that ſame Jeſus, who now pleads
with his Father for mercy for returning ſinners,
then will he plead for juſtice to his adverſaries :
then, will he deliver them to a moſt cruel officer.
This leads: us to conſider, in the laſt place,
who the officer.is, that is here ſpoken of, and the
.conſequence of being delivered into his power :-
and
240° Repentance and Reconciliation with God
and the judge deliver thée to the Officer, and
THOU BE CAST INTO PRISON. Verily I fay unto
thee, thou ſhalt by no means come out thence, till thou
bajt paid the uttermoſt farthing. This officer is the
devil, the grand enemy of ſouls with whom
hardened and impenitent ſinners ſhall be tortñented
for ever. He will be the miniſter of God's eter:
nal vengeance. At the awful tribunal of Chriſt,
all thoſe whoſe names ſhall not be found written in
the book of life, will then be delivered to this in-
fernal officer, who will caſt them out into the
priſon of death and hell verily. I ſay unto thee
(faith our Redeemer) thou ſhalt by no means come out
thence till thou baſt paid the uttermoſt farthing ; i. e.
never. The, finner ſhall never be freed from the
torments of hell till he has ſatisfied the whole law
of God in every particular, which will be impoſſi-
ble. If it cannot be done here, hell is a very im-
proper place to begin it in. The torments of the
damned in hell will laſt as long as éternity itſelf.
Some people indeed will not believe the eternity
of hell tormenç; but then they muſt not believe
the bible: if God be true, hell-torments will
endure for ever :-Goge curſed into everlaſting fire,
faith our Saviour, where the worm dieth not, and
the fire is not quenched. I allow it is the intereſt of
many to diſbelieve this truth; but they ought to
remember, that the decrees of God are not to be
altered as their fancies ſhall fuggeft. Men will
not believe this, becauſe they cannot reconcile
4
it
1
-- recommended and enforceds is coming home 341
it to themſelves. I would aſk them, how they cari re+;»
concile any one of the attributes of God ? They
may remember, that, "
a God all mercy; isåGodi.
unjuſt." But fuppofing' they may not be miſe
taken, that the torments of the damned may:
have an end; act they not very abſurdly in, ha...
zarding their fouls upon this iſſue, becauſe there,
is a bare poſſibility that their torments may have:
an end after an hundred thouſand years? Do not
imagine, my brethren, that it is in your power to
alter the decrees of God: he has denounced eter
nal torments againſt all impenitent ſinners. Let
this then prevail with you to make the Lord Jeſus
Chriſt. your friend; for although you may eſcape
here, yet if you die in your preſent ſtate, eternal
vengeance will be ſure to overtake you : there-
fore, if you would avoid the horrid company of
the damned in hell ; if you would avoid the com-
pany of the devil and his angels; if you
would
not be blafpheming the name of Jeſus with the
infernal crew; if you would not be baniſhed the
preſence of God, and be tormented for ever in
ſeas of liquid fire, come humbly to the Lord
Jeſus Chriſt, and entreat him to be merciful unto
you.
The ſum of what has been ſaid is this: the eter-
nal God is an adverſary to every man in a ſtate
of nature, and every:man that is not born again
of the Spirit of Godagis in a ſtate of nature ; cons
fequently in a state of enmity with God. To this
adverſary it is every man's intereſt to be recon-
R
1
ciled,
i
242 Repentance and Reconciliation, &c.
ciled, as he would avoid eternal miſery. The
only way to be thus reconciled, is to turn from
ſin, and be united to the Lord Jeſus Chriſt by
faith. This is the work of the Spirit of God,
whoſe aſſiſtance I would intreat you to implore.
Let me beſeech you to call on the Lord Jeſus
while he may be found : for depend upon it, if you
refuſe and rebel, and die without the knowledge of
Jeſus Chriſt in your hearts, nothing can ſave you
from the damnation of hell. - At the day of
judgment God will not pity you, Jeſus will not
ſpare you, hell and ſatan will have full dominion
over you. This is what you muſt expect. Re-
member, eternal iniſery is the conſequence of re-
fuſing God's gracious call; and if that conſidera-
tion will not move you nothing will.
My brethren, your ſouls, your precious ſouls
are at ſtake; you hang by a very ſender thread
over the bottomleſs pit. O call upon God while it
is time; harden not your hearts againſt him.
Let what I have ſaid have its due weight. Do
not ſteel your breaſts againſt what I have offered.
Do not refuſe a bleſſing at my hands : but come
to the Lord Jeſus Chriſt and be at peace with him.
Remember, it is not I, but the Lord Jeſus Chriſt
himſelf that ſpeaks : Agree with thine adverſary
quickly, &c.
1
16 66
А
A
S E R M ON
Preached before the
SEVERAL ASSOCIATIONS
OF THE
LA UDABLE ORDER
OF
ANTI-GALLICANS,
A T
The Pariſh Church of St. BRIDGET,
(commonly calld St. BRIDE) LONDON,
On TUESDAY, the 23d of April, 1754
(Being St. George's Day)
R2
1
1
i
TO
The Right Honourable
Edward, Lord Viſcount Hereford,
GRAND PRESIDENT;
.
The Right Honourable
John, Lord Carpenter,
And the Honourable
Edward Vernon, 'Eſquire,
LATE GRAND PRESIDENTS;
And to all other the Paft
Grand PRESIDENTS and PRESIDENTS, OFFICERS,
and BRETHREN of the Several AssOCIATIONS
OF
ANTI-GALLICANS,
1
This S E R M ON,
(Preached and Publiſhed by their Order)
IS,
With all due Deference,
DEDICATED,
By their
Affectionate Brother,
and obedient humble Servant,
T. JONES
1
1
?
T
[ 247 )
A
S E R M ON
Ο Ν
JOSHUA xxiii. 11, 12, 13.
Take good heed therefore unto yourſelves, that ye love
the Lord your God.
Elfe, if ye do in any wiſe go back, and cleave unto
the remnant of theſe nations, even theſe that re-
main among you, and fall make marriages with
them, and go in unto them, and they to you.
Know for a certainty, that the Lord jour God will no
more drive out any of theſe nations from before
you ; but they ſhall be ſnares and traps unto you,
and ſcourges in your ſides, and thorns in your eyes,
until ye periſh from off this good land which the
Lord your God hath given you.
T!
L
HESE words are part of the laſt ſpeech
which Foſhua made to the Iſraelites after he
had led that people into the promiſed land, and
had given them a ſettlement there ; and as they
contained very uſeful inſtructions for their future
conduct, he delivered them in a ſerious and folemn
That the advice he gave tliem might
make the deeper impreſſion on their minds, he
delivered it juſt before his death. After he had
conquered
manner.
R 4
248
A Sermon preagbed before
conquered all the nations whereſoever they
went, and had brought them into the peaceable
poſſeſſion of the land promiſed to their fathers,
he called all the elders, and principal men among
them, to receive his laſt inſtructions. He begins
with reminding them of the great andi mighty
works their God had done, and the many mira:
culous deliverances he had wrought for them,
He cautions them to beware of falling from the
worſhip of the true God, and of turning again
unto idolatry. He recommends to them a ſteady
adherence to the laws and ordinances of God,
and promiſes them fucceſs and happineſs upon
their obedience. In order to preſerve them from
apoſtacy, to deter them even from being tempted
to forſake the God of their fathers, he adviſes them
to avoid all intercourſe and communication with
the people round about them; aſſuring them,
that they would (by ſeducing them to idolatry,
aud by drawing them aſide from their duty) in-
fallibly lead them to miſery and ruin. He bids
them depend on the arm of God for ſupport, as
the only method to ſcatter and deſtroy their ene-
mies.
Be ye therefore very courageous to keep, and to do
all that is written in the book of the law of Moſes,
that ye turn not aſide therefrom, to the right band,
or to the left. That ye come not among theſe nations,
theſe that remain amongſt you; neither make mention
of
the Laudable Order of Anti-Gallicans.
249
.
of the name of their gods, nor cauſe to ſwear by them ;
neitber ſerve them, nor bow yourſelves unto them.
But cleave unto the Lord your God, as ye have done
unto this day.
For the Lord has driven out from before you great
nations and ſtrong; but as for you, no man hath been
able to ſtand before you unto this day.
One man of you fall chaſe a thouſand : for the
Lord your God be it is that fighteth for you, no man
hath been able to ſtand before you unto this day.
This great and eminent perſon having punctu-
ally obſerved the commands of God, and per-
formed the ſervice appointed for him to do, lays
before theſe people an admirable plan for promot-
ing their future peace and tranquillity. He ſhews
them the advantages that would attend the fol-
lowing his counſel, and points out to them the
fatal conſequences that would ariſe from a neglect
of it. He had faithfully executed his commiſſion,
but not content with that, (ſo great was his affec-
tion to his brethren) he could not depart in peace
without recommending to them a firm reliance
on their God, and an implicit obedience to his
laws. He proves the neceſſity of their avoiding
all commerce with the idolatrous nations about
them, by deſcribing the pernicious effects ſuch an
intercourſe would have upon them, and their
pofterity.
Take good heed therefore unto yourſelves, that je
love the Lord your God.
Elle,
1
250
A Sermon preached before
us.
Elfe, if ye do in any wife go back, and cleave unto
the remnant of theſe nations, even theſe that remain
among you, and ſmall make marriages with them, and
go in unto thein, and they to you.
Know for a certainty, that the Lord your God will
no more drive out any of theſe nations from before
you; but they shall be ſnares and traps unto you, and
Scourges in your ſides, and thorns in your eyes, until
ye periſh from off this good land which the Lord your
God hath given you.
As theſe are the rules preſcribed by God himſelf,
for the regulation of the conduct of his own peo-
ple, they are certainly the fitteſt to be obſerved by
As this laudable order was inſtituted with a
deſign to guard againſt the incroachments of the
natural enemies of this land, I imagined it would
not be improper for us to conſider how far the
words of the text might be applied to ourſelves.
I have accordingly ſelected them for your preſent
meditation. In my following diſcourſe I ſhall en-
deavour to ſhew, Firſt, The reaſons of the advice
given in the text for the Iſraelites to love the Lord
their God, and to avoid all commerce with the
neighbouring people, Secondly, The ſpiritual
meaning of it (in which we are principally con-
cerned) and then ſhall apply it to the preſent occa-
fion.
And firſt, I am to ſhew the reaſons of the ad-
vice given in the text for the Iſraelites to love the
Lord their God, and to avoid all commerce with
the
the Laudable Order of Anti-Gallicans.
251
.
the neighbouring people. They were commanded
to cleave ſtedfaſtly unto God, that they might
thereby ſecure to themſelves his bleſſing and pro-
tection. They were to depend wholly upon him,
that in him they might have falvation. They were
not to expect redemption by any of the idols of the
nations, but to truſt in the Lord their God. They
were to avoid all communication with the heathens
around them, left they ſhould draw them aſide
out of the true way, and ſeduce them to idola-
try. To preſerve them from which, and to fix
their hopes' on Jehovah alone, they had been fo
miraculouſly preſerved. When their fathers werit
down into Egypt, they carried with them a know-
ledge of the true God; they remembred the ever-
lafting oath that he ſware unto them, and depend-
ed on that for their falvation. After the death of
Joſeph another king aroſe, who deſpitefully uſed that
people, and perſecuted them; the Egyptians had them
in ſubjection, and put a yoke of iron on their necks ;
they bound them with hard bondage, and entreated then
evil four hundred years. As they deprived them of
their liberty, ſo they alienated them from the know-
ledge of the true God. They brought them over
to idolairy, inſomuch that they worſhipped their idols,
which turned to their own decay. At lait God ſaw
their miſery, and be keard their complaint. He ſent
his ſervant Mofes to deliver them from their ſlavery
and thraldom, and to bring them out into a weal-
thy
252 A Sermon preached before
.
1
thy place. In order to reduce them to obedience,
to convince them how vain and ineffectual the idols
of the Egyptians were to ſave them, he enabled
him to perform many mighty works. He made his
puniſhments of that people inſtructive to them,
and proved by their deſtruction, the inſufficiency
of the powers they worſhipped. As it was among
the children of Iſrael, God (in his infinite wiſdom)
choſe to preſerve the earneſt and evidences of the
redemption of all mankind, he gave a commiſſion
to his faithful ſervant, and performed ſuch mira-
cles by him as could not but convince them of his
omnipotence. Theſe miracles proved the truth of
Mofes's divine miſſion, and were deſigned to make
them underſtand how that God by his band would de-
liver them. And accordingly Mofes, in every mi-
racle he wrought, not only puniſhed the Egyptians
for their infidelity and hardneſs of heart; but alſo
fully proved, that the powers (which they worſhip-
ped) were unable to deliver them out of the hand
of God, or to controul his power.
And here it may not be improper to take a ſur-
vey of the ſtate which the Egyptians and all man-
kind (a very few excepted) were then in. After
the diſperſion of the firſt peoplers of the earth,
whích happened ſome time after what is called
the confuſion of Babel, the ſons of men, depend-
ing on their own abilities, and truſting to their
own vain imaginations, (like the infidels of our
modern
ng
the Laudable Order of Anti-Gallicans.
253
modern times) foon loft ſight of the original and
true God; and as their own reaſon told them they
were not the cauſe of their own exiſtence, and
pointed out a ſuperior being, they began to wor-
ſhip the hoſt of heaven : they paid adoration
and divine honours, to the material agents : (the
heavens or names, *) And worſhipped the crea-
ture more than the creator, who is over all bleſſed for
ever.
They were loſt and bewildered in an inextrica-
ble labyrinth and maze of error. They were ſen-
fible they had ſome-how incurred the divine diſ-
pleaſure, and had ſome imperfect notions that God
(or what they had ſubſtituted in his room) was to
be appeaſed by blood. Hence the many, facrifices
and oblations made by all nations with one con-
fent, nay many of them went ſo far as to conclude,
that the ſacrifice of beaſts alone was not ſufficient;
that human blood was neceſſary to make atone-
ment for them, Hence thoſe horrid and barbarous
rites performed by many; their offering up their
fons and their daughters, and cauſing them to paſs
through the fire unto their gods. By the falutary
effects they felt from the powers in the heavens,
(for theſe people were not ſo wrong in their philo-
ſophy as fome imagine) I ſay, by the comfortable
influences they perceived on their bodies, and on
every thing here below, from the powers in the
שמים *
heavens,
254
A Sermon preached before
1
heavens, they concluded them to be intelligent
beings: they miſtook them for the true God; and
imagined the ſervices they received from them were
the effects of their own will and over-ruling power:
not conſidering that they were inanimate, and that
theſe powers were veſted in them by God, that they
might preſerve and keep in order this vaſt ma-
chine. So groſly ſtupid and beſotted were they
grown. Miſled by this notion, they imagined
theſe powers would preſerve their ſouls as well as
bodies: they looked up to them alone for bleſſing
and protection here, and for eternal happineſs
hereafter. They ſubſtituted certain things on the
earth as their emblems and repreſentatives, and
worſhipped them accordingly. If we examine the
hiſtories of the ancient heathens, and their ſeveral
religious ceremonies and obſervances, we ſhall ſee
this matter fully proved. We may trace in almoſt
all their inſtitutions, images, and throughout their
whole mythology, the dependance they had on
thoſe powers in the heavens. I might take notice
of ſome relicks of this practice, which remain to
this day in the moſt uncivilized countries : altho'
the original meaning of them is now loft. Now
the Iſraelites by the cloſe connection they had with
theſe people, during their llavery among them,
were brought over to thoſe abominable practices.
They revolted from God, and were drowned in
the ſame ignorance with the Egyptians. It was ne-
ceſſary therefore, before they were freed from
their
the Laudable Order of Anti-Gallicans. 255
their captivity, that their eyes ſhould be opened,
and that the ridiculous opinions they had enter-
tained ſhould be expoſed, that they might be a-
ſhamed of their miſdoings; that their repentance
might be ſincere, and that they might cleave more
ſtedfaſtly unto God after their reformation : and
therefore the various miracles exhibited by Moſes
were calculated for this purpoſe. The courſe of
nature was altered, and her powers controuled, to
ſhew God's ſuperiority and ſovereignty over them.
By changing the influences, and altering the pro-
perties of thoſe powers,' they and the Egyptians at
laſt perceived, that the moſt high ruleth over all. By
theſe miracles God reclaimed, as due to himſelf a-
lone, the ſervices they had paid to the material
agents; and convinced them that they were only
of his appointment.
After this the Iſraelites were conducted by a ſe-
ries of miracles (all tending to the ſame purpoſe)
on their way in the wilderneſs: they frequently
murmured and rebelled, and fell back into their
old fins, ſtarting aſide like a broken bow; and were
as frequently convinced of their impiety, and of
God's power in the moſt awful manner. They
ſaw, by many miracles, their dependance on him;
and had a ſervice appointed them to remind them
of him ; and point out to them that method of
ſalvation which was, in the fulneſs of time, revealed
through the goſpel
After
1
256 Sermon preached before
After the death of Moſes, Joſhua was appointed
his ſucceſſor : he was reſerved to bring them into
their promiſed country: he gained many ſignal
victories over their enemies; and, at laſt, gave
them a quiet poſſeſſion of the land of Canaan,
Thus we have ſeen what was the idolatry of the
nations round about them: no leſs than a depriv-
ing God of the honour due unto his name, and
giving it unto his creatures, even to birds, and
four-footed beaſts, and creeping things: the con-
ſequences of which were their being forſaken of
God, and puniſhed in the moſt exemplary manner.
Well then might the great captain of this army
of
Iſrael leave them ſuch a ſolemn charge to be faith-
fui to their God, and to avoid the idolatry of the
nations. But, befides this, there was ſtill another
reaſon for their avoiding all communication and in-
tercourſe with theſe nations; and that was, that
they would ſoon ſupplant them, and gain their
country from them. The heathens looked with a
very wiſhful eye upon the land of Canaan, and o-
mitted no ſtratagems to obtain poffeffion of it.
They were ſenſible, if once they could inſinuate
themſelves into the good graces of the Iſraelites,
and make that people admire their cuſtoms, it
would not be long before they gained their wiſh,
ed-for end; if once they could perſuade them to
revolt from God, they knew they could then have
no reaſon to expect his protection ; if once they
could prevail on them to forſake him, to abandon
the religion of their forefathers, and the good old
paths
the Laudable Order of Anti-Gallicans. 257
paths they were trained up in, it would then be no
difficult matter for them (the heathens) to carry
their point. The event proved it to be true.
When that people had entirely revolted from God,
and filled up the meaſure of their iniquity (for that
time,) their enemies took away their place and nati-
on; upon their defection from God, they were a-
bandoned by him ; and thro' the luxury and de-
bauchery introduced among them by the heathen
nations, they were unable to withſtand them: they
were led into captivity by them, and their land was
given over into their enemies band : they then per-
ceived it was not to them, but to their country,
their adverſaries had paid their court, and they
were accordingly tranſplanted into diftant lands,
and their own land ſtrangers detoured it. This was
the effect of the diſregard ſhewn by the Iſraelites
to the advice of Joſhua. This was the reſult of
that confidence they had placed in the open and
avowed enemies of them and their God.
This may ſuffice for the firſt thing propoſed,
which was ro ſhew the reaſons of the advice given
in the text, for the Iſraelites to love the Lord their
God, and to avoid all commerce with the neigh,
bouring people. I am now to confider, in the
ſecond place, the ſpiritual meaning of theſe words,
in which we are more immediately concerned. Now
120 ſcripture is of pritate interpretation. Whatever
hath been written aforetime was written for our learn-
ing. All ſcripture is written for our inſtruētion.
S
We
258 A Sermon preached before
1
We are to obſerve, that the people of Iſrael were
thoſe among whom God thought fit to preſerve the
evidences of his kingdom, and the emblems of the
redemption of mankind by Jeſus Chriſt; which he
had determined before the world was, and which
he ſhewed to Adam immediately after the fall.
The church of Iſrael was repreſentative of (nay
really was) the church of Chriſt. Their great
leader Joſhua (whoſe words we are now conſidering)
was a type of Jeſus Chriſt, the great leader and
captain of our ſalvation. The land of Canaan,
into which they were brought, was a type of hea-
ven which he has purchaſed for us with his own
blood. The enemies they were cautioned to avoid,
as thoſe who would ſupplant them in their inherit-
ance, were typical of the ſpiritual enemies we have
to encounter with; and which, unleſs we fight
manfully, will deprive us of our eternal inherit-
The baits and allurements of a wicked
world, the luſts and affections of ſinful fleſh, and
the wiles of a moſt malicious enemy the devil.
We are to cleave ſtedfaſtly unto the Lord our
God, unto Fehovah our Redeemer. We are to
fight under his banner : we are to let nothing
draw us aſide from the covenant we have made
with him; nor to expect that happineſs from worldly
objects, which we can only obtain through his me-
rits : we are to beg God's grace, and the affift-
ance of his Holy Spirit, to lead us through the
wilderneſs of this world : we muſt avoid all ſin and
wicked,
ni
ance.
V
1
1.
the Laudable Order of Anti-Gallicans. 259
1
+
wickedneſs, all thoſe enemies round about us,
thoſe foes of our own boufhold, the corruptions of
our own hearts, left they diſpoſſeſs us of our hea-
venly Canaan : we muſt, by no means, deſert our
Redeemer, left he forſake us at a time when we
ſhall ſtand in the greateſt need of his preſence :
we muſt beſeech him to mortify and kill all vices'
in us, and endue us with power from on high. I
ſhall cloſe this head with the words of a truly
pious and ingenious * writer, who thus expreſſes'
himſelf on this paffage, Take good beéd therefore
unto yourſelves, that ye love the Lord your God, “If
6. theſe were ſtrong motives” (alluding to the two
preceeding verſes, wherein the Iſraelites are pro-
miſed ſucceſs in all their undertakings, and vic-
tory over their enemies :) " if theſe (faith he)
were ſtrong motives to that people of gratitude
" and obedience ; how much more engaged are,
we thereto by the greater victories which our
heavenly Foſhua, the bleſſed Jeſus, hath obtained
“ for us over our ſpiritual enemies; and which
" he ſtill daily performs in us? Yea, if we fol-
“ low him, and fight manfully under his banner
* The learned and judicious author of The Eſay on the pro-
per leſſons, a very ụſeful and chriſtian work, which I would
particularly recommend to every one's ſerious peruſal. This
worthy gentleman deſerves the thanks of every ſincere chriſtian,
for the religious zeal he every where expreſſeth for the honour
of our Redeemer, and for his cloſe and dutiful attachment to
our excellent church
SZ
(as
460 A Sermon preached before
“ (as in our baptiſm we promiſed to do, and foß
that end were enliſted under him) then ſhall one
of
us chaſe a thouſand; not indeed by our own
ſtrength, but by the power of Chriſt ; for the
« Lord our God, he it is that fighteth for us; in
“? all theſe things we are more than conquerors thro
56 bim that loved us. How juſt and reaſonable is
“ it, that we take good beed unto ourſelves, that we
C love the Lord our God; love him as our Saviour
şs and mighty deliverer; but withal revere and
« believe in him as the Lord our God: Lord of
" all things, but by a ſpecial and peculiar right,
the Lord and the God of chriſtians. Elfe, if
gje do in any wiſe go back, and cleave unto the rem-
nant of theſe nations, even theſe that remain among
you, and ſmall make marriages with them, and go
& in unto them, and they to you: know for a certainty,
« that the Lord your God will no more drive out any
☆ of theſe nations from before you ; but they hall be
fnares and traps unto you, and ſcourges in your
FC fides, and thorns in your eyes, untill ye periſh from
ço off this good land which the Lord your God kath
(6
A
66
g given you.
☆ By the ļaws of arms, defertion is a capital
& offence; and death the penalty, whenever the
$ criminal is retaken by his prince. In the chrif-
Betian warfare, the ſame law obtains, but with this
k fearful difference, that the deſerter meets with
his puniſhment in his very crime; the
very
act
mi of deſertion is death. To forfake Chriſt, is to
forſake
66
:
ihe Laudable Order of Anti-Gallicaris. 261
૯૮
0
ci forfake life : to forſake his banner is chooſing
death. For he, who fo ſeeks to ſave his life, ſoall
« loſe it. Nevertheleſs, we are not to take this in ſo
rigid a fenſe, as if every relapſe or ſtraying from
our colours were an unpardonable crime. The
captain of our ſalvațion is not ſo ſevere: the
king of Iſrael is a merciful king. If he takes
us again, we are ſafe ; all his captives are ſure
“ of mercy, if they accept of it upon his terms.
& För he ſeeks thoſe that are loft ; not to deſtroy their
" lives, but to ſave them. The deſerters, who for a
" certainty, are to be puniſhed with death by his
Fr law, are the obſtinate and perverſe renegades,
66 who not only go back and deſert, but renounce
« his ſervice, and cleave to his enemies; that is,
46 who turn apoftates from grace, and deny the
« Lord that bought them. Such as thoſe, who go
back, may, here read their fentence, that the
“ Lord will no more drive out their enemies from be-
fore them. He will leave them to the power
« and dominion of thoſe luſts and corruptions,
“ which in this life will prove ſnares and traps un-
s to them. That is to ſay, will betray them from
one wickedneſs to another. As ſcourges in their
lides, and thorns in their eyes, untill they periſh:
« That is, will be their tormentors in this life,
" and the eternal perdition of ſoul and body in
ક
56 the next.
“ So that what St. Paul ſaith to the Hebrews,
" of the danger and fatal conſequences of apoſta-
S 3
€9,
262
A Sermon preached before
cy, is the true comment on this paffage, If we
“ fin wilfully after that we have received the know-
“ ledge of the truth, there remaineth no more ſacri-
“ fice for fin; but a fearful looking for of judgment,
and fiery indignation, which fall devour the adver-
“ Saries."
Having thus finiſhed what I propofed from the
words of the text, I muſt beg your patience while
I make a ſhort application of them to the preſent
occaſion. And here, I doubt not, you have been
beforehand with me in drawing the parallel between
the enmity ſubſiſting between the Jews and the
.heathens round about them, and that between us
and a neighbouring nation : I conſider the Jewiſh
people in a political light only at preſent; and the
conſequences attending their giving too much en-
-couragement to theſe nations, who endeavoured
ito ſupplant them in the good things they enjoyed,
and to bring them into ſlavery.
:. Although the religion of France. is not ſo ido-
latrous, as was that of the heathens mentioned in
the text ; yet is it not wholly free from idolatry :
and that it is a religion very unworthy of God is
certain. Although papiſts do not rob God of his
honour, as the creator and governor of the uni-
verſe; yet they certainly rob him of his honour as
a Redeemer, by aſcribing ſo much as they do to
the interceſſion of ſaints and angels.
If we view the French in a political light, we
cannot but ſee the neceſſity there is of our avoid-
ing
the Laudable Order of Anti-Gallicans. 263
+
ing (as much as poffible) all intercourſe with them,
as highly detrimental to our trade and nation.
We do not profeſs án enmity to the perſons of
that country, as men, and as chriſtians, God for-
bid! That be far from us! French politicks and
French intrigues are what we profeſs ourſelves de-
clared enemies 'to: Our national intereſt requires
it
. There are many proteſtants of that nation
now reſident among us, who are zealous advo-
cates for the cauſe of Chriſt; and who have done
no ſmall ſervice to the trade and intereſt of Great-
Britain; and who are as real ANTI-GALLICANS
in their hearts as any Engliſhman can be. We, I
ſay, expreſs our averſion to theſe artifices, and de-
ſigning ſtratagems of the court of France, whereby
The endeavours to ſubvert our conſtitution;
ruin our country; and to make it a province to
herſelf. This certainly is an undertaking worthy
every free-born Engliſhman. We have experienced
the regard that nation has for us in various ways,
in her undermining and ſupplanting us in our trade
abroad, dividing us into factions and parties at
home; kidnapping (as I may ſay) our natives for
her ſervice; and ſupplying their places with a ſet
of ſycophants, who are hardly worthy the name
of men ; ſtealing from us our manufactures, and
encouraging our artificers by large gratuities, (who,
ſorry I am to ſay it, have too little encouragement
at home) to forſake their native country, and to
give
to
1
S 4
264 A Sermon precched before
thren;
give their labour, and exerciſe their ingenuity, to
aggrandize her wealth, at our expence.
It would be impertinent, in me, to pretend to
deſcribe the real injuries we receive, in point of
trade, from our too great intercourſe with that
nation, to an aſſembly who have ſhewn them-
felves“ ſo perfectly maſters of the fubject, by
inſtituting this very laudable and truly patriot
order.
The encouragement you give to our own mana-
factures, and the means you uſe to ſuppreſs thoſe
of France, are worthy yourſelves, and loudly de-
mand applauſe. Go on, then, my worthy bre-
and
may you be ſucceſsful in this your
commendable and truly Engliſh undertaking. And
indeed that court can have no reaſon to complain,
ſince ſhe purſues the ſame method for her own
emolument. What encouragement does ſhe give
to arts and induſtry? What pains does ſhe take
to improve every, the minuteſt, article of her
trade? And, certainly, licet ab hofte doceri. How
truly great is it in you to ſtem the torrent of
that haughty ſtate, and to prevent (as far as in
you lies) her making this nation a prey unto her-
ſelf: for that ſtate is not unacquainted with the
arts of undermining this kingdom, in times of
peace as well as war ; by exhauſting the riches
of it, and giving us, in exchange, what ſhall ſtill
tend to the ſame end, viz. the impoveriſhing and
3
enervating
ike Laudable Order of Anti-Gellicans.
265
enervating the people. It muſt then give real
pleaſure to every true Engliſhman, to ſee ſuch a fo-
ciety exerting themſelves for the honour of their
country : headed by one who ſo well knows
the artful ſtratagems of her enemies; and who
has convinced them, that a brave and free-
born Engliſhman can make the ſtouteſt of them
tremble.
But although we can have no communication
with that people conſiſtent with our national
intereſt; yet we cannot but admire that noble
ſtruggle now making by the patriots of thiac
kingdom, for that ineſtimable bleſſing we of
this nation are ſo happy as to be born to ; viz,
FREEDOM.
One would almoſt imagine (were it not that this.
worthy ſociety were an objection to it) that if ever
the Pythagorean doctrine of a tranſmigration would
hold good, it would do ſo in a political ſenſe. One
would imagine (but for the exception before made)
that the genius of Brittain (by a kind of political
metempſychoſis) was transfuſed into the patriots
of France. May we never have their natural ſpi-
rit of ſervility, wholly poſſeſſing us, in return!
The French parliaments at preſent are compoſed
of men, (qui teles ſunt utinan eſſent noſtri !) who
have exerted ſo noble a ſpirit in the cauſe of liberty
as would do honour to a Brittiſh ſenate. . Be it
our care, however, not to be too indifferent while
that court ſeems to turn all her thoughts to the
preſent
266 A Sermon preached before
preſent broils; but be prepared to rouze the Brit-
tiſh lion, whenever we have cauſe to ſuſpect her
emiffaries are embarked on any deſign againſt us.
The only method to prevent her gaining an abſolute
triumph over us, to prevent her raiſing herſelf on
our ruins, is the method you purſue. The na-
tural antipathy between the nations requires ſuch
a conduct. Elfe, if ye do in any wiſe cleave unto
the remnant of theſe nations, even theſe that remain
among you, and ſhall make marriages with them, and
go in unto them, and they to you ;
Know for a certainty, that the Lord your God will
no more drive out any of theſe nations from before you ;
but they ſhall be ſnares and traps unto you, and ſcour-
ges in your ſides, and thorns in your eyes, until ye pe-
riſh from off this good land which the Lord your God
bath given you.
But the enmity borne to us by the court of
France, and the many inſults we have received from
her ſince the Norman conqueſt, were fully proved,
on your laſt anniverſary, by a very able and mal-
terly hand *.
Before I conclude, I beg leave ſeriouſly and ear-
neſtly to recommend to you (as it is more imme-
diately my province) the cauſe of our holy religi-
If our trade and national intereſt ſuffer by
our communication with that people, ſure I am
the ſuperſtition imported from thence by ſome,
but deiſm, and infidelity by many more, give freſh
and
* The Reverend Doctor Free,
on.
the Laudable Order of Anti-Gallicans. 267
and frequent ſtabs in our Redeemer's ſide. As
you profeſs yourſelves jealous of the honour of
your country; be jealous for the honour of the Lord
your God. While you endeavour to promote the
proſperity of England, do what in you lies to ſup-
port
the church of England; be careful eſpecially
to adhere to the doctrines of her articles and ho-
milies; which, though at preſent very much de-
ſpiſed, contain many excellent and chriſtian truths.
Prove yourſelves faithful diſciples of Jeſus Chriſt;
that after having ſerved your country here, you
may by a ſtedfaſt faith in his all-prevailing and
all-atoning merits be admitted, into a country not
made with hands eternal in the heavens.
The
+
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The BEAUTIEs of SPRING,
A
1
S E R M O N Ν
Preached at the
PARISH-CHURCH
OF
St, Saviour, Southwark;
1
In M A Y 1756,
{
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4
「
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P R E F A C E.
I
T is a real pleaſure to the author that he
can congratulate his countrymen on the
revival of inward religion and vital holineſs in
this land.--The amazing progreſs the goſpel
has lately made among us cannot but rejoice
the heart of every true believer in Jesus. My
brethren in the miniſtry muſt particularly re-
joice, when they ſee the “ work of the LORD
“ thus proſpering in their hands.”
It is the deſire of my ſoul to be in ſome de-
gree inſtrumental in promoting this glorious
work : with this view I put forth the fol-
lowing diſcourſe, hoping that it may be made
uſeful to thoſe in whoſe hearts a work of
grace
is begun, and excite a thirſt after righteouſ-
neſs in ſuch of my dear fellow-mortals as are
yet in their fins, Our Saviour often works by
the meaneſt inſtruments. May he be pleaſed
to work by me!
It is worth obſerving that, while the im-
portant truths contained in the following fer-
mon are daily ſhedding their kind influences
around us, there has been nothing, as yet, ad-
vanced
272
PRE: FACE.
vanced in oppoſition to them that needs an an-
fwer. - It is their peculiar advantage, wha
have the honour to bë" deſpiſed for CHRIST,
that the doctrines they teach are not only to be
found in ſcripture, but are plainly taught and
ſtrongly enforced by the church of England,
And I cannot help remarking that, of all the
pieces hitherto publiſhed againſt, what ſome
chuſe to call, the new way of preaching, not
one of them takes notice of the proofs we bring
in ſupport of it from the articles, homilies
and liturgy of our own church. A confef-
fion, ſurely, this, that the authors of thoſe
pieces cannot invalidate the arguments that are
brought from her authority. They con-
tent themſelves therefore, with bare afferti,
ons inſtead of proofs, with bitter invectives in-
ſtead of arguments, and too, too often, by
very unchriſtian, not to ſay ungentleman-
liké expreflions, plainly diſcover “ what
“ 'manner of ſpirit they are of."-
Would
to God theſe perſons might be humbled be-
fore him, and experience the bleſſings they
pow deſpiſe!
:
A
.:..::
[ 273 ]
А
S E R M
Μ Ο Ν
ON
CANTICLES; ii. 10, 11, 12, 13,
Ver. 10. My beloved Spake, and ſaid unto me, riſe
up, my love, my fair one, and come away. Ver.
II. For lo, the winter is paſt, the rain is over
and gone. Ver. 12. The flowers appear on the
earth, the time of the ſinging of birds is come, and
the voice of the turtle is beard in our land. Ver.
13. The fig-tree putteth forth her green figs, and
the vines with the tender grape give a good ſmell.
Ariſe, my love, my fair one, and come away.
T is a common practice with many to banter
and ridicule whạt they know nothing of. The
Apoſtle deſcribes ſuch perſons under the cha-
racter of thoſe who * Speak evil of what they
know not.
Whatever is beyond the reach of
their ſhallow comprehenſions, they immediately
determine it to be abfurd and ridiculous. This
diſpoſition has induced ſeveral to treat the book of
JEHOVAH himſelf, not only with indifference,
but with the utmoſt ſcorn and contempt. Many
1
A
* JUDE 10.
T
there
274
The Beauties of Spring.
there are who peruſe the ſacred ſcriptures merely
to find an opportunity of cavilling at the great
truchs contained in them. To ſuch as theſe, till.
their hearts are renewed by the ſpirit of God, thë
fcriptures will be only a dead letter; and the fre-
quent peruſal of them will but miniſter to their
greater condemnation. It has been the fate of
the book of Canticles to meet with much of this.
treatment. This book treats of the love of. Cbriff
to his church, or faithful people. The mere na-
tural man, who has never experienced, nor deſired to
experience, the power of this love in his own heart,
cannot but pervert it to ſuch lewd purpoſes as his
own filthy imagination ſuggeſts. But, however
the devil and his agents may turn the food of
God's people into their own poiſon, yet this food
will be always welcome and delicious to thoſe who
are nouriſhed and ſtrengthened thereby; thus
much by way of, preface.
I ſhall not fpend your time in defending the au-
thenticity of this book, nor the juſtice of its com-
pariſons, againſt the objections of infidels and
carnal reaſoners; but ſhall only obſerve, that this
book of Canticles was dictated by the Holy Spirit
of God, and deſcribes the excellency of our Re-
deemer, and his love to his people, under fuch
images, emblems, and fimilitudes as are the beſt.
ſuited to convey an idea of it to them. s In the
words of the text, he invites. us to leave our na-
gural ſtate of guilt and miſery, and to partake of
thoſe
1
See
The Beauties of Spring:
275
thoſe graces and bleſſings he purchaſed for ſinners
by his own blood. The church is introduced as
giving an account of our Lord's invitation to her:
My beloved ſpake, and ſaid unto me, riſe up my love,
my fair one, and come away. For lo ! the winter is
paſt, the rain is over and gone. The flowers appear
on the earth, the time of the ſinging of birds is comez
and the voice of the turtle is beard in our land; the
fig-tree putteth forth her green figs, and the vines with
the fender grape give a good ſmell. Ariſe, my love,
my fair one, and come away.
Theſe words may be conſidered as the language
of Chriſt to his church, or as his kind invitation
to the returning ſinner. It will furniſh us, I hope,
with great inſtruction to conſider them in both
theſe ſenſes; and may the good Spirit of God
enable us to diſcern the beauty and propriety of
them, while we conſider them in the firſt place,
as' the language of Chriſt to his church.-
You muſt be ſenſible that the church of God,
throughout the ſacred pages, is compared to a
wife, or a virgin. It would be endleſs, and I
preſume needleſs, to remind you of the ſeveral
paſſages where this compariſon is made. Our
bleffed Redeemer ſpeaks to his church (and here
by church is not meant any particular, church,
ſect, or party alone, but the whole church of
Chriſt, howſoever diſtreffed, or wherefoever dif:
perſed throughout the whole earth) Our bleſſed
Redeemer, I ſay, ſpeaks to his church, in the
1
TZ
words
11. uč.
276 The Beauties of Springs
words of the text, under the ſame tender and enter
dearing character.— I have often obſerved that
man, being compoſed of a body as well as a foul,
can receive no ideas but by the mediation of his,
ſenſes. For this reaſon, throughout, the ſacred
writings, ideas of ſpiritual things are conveyed to
ụs under ſenſible images and illuſtrations : .emblems
are taken from nature, in order to acquaint us
with the ſpiritual truths of the goſpel ; in the paſſage
before us we have an inſtance of this fort. Chriſt
expreſſeth the love he bears his church,and his readi.
neſs: to be united to it, by the image of that tender
union, which ought at leaſt to fubfiſt between
every married pair. Ariſe, my love, my fair one,
and come away. What endearing and engaging
titles are thefe! How loving and condeſcending
is it in the merciful Jeſus, to beſtow ſuch epithets
on his church! for, lovely as ſhe is in his eyes,
fair and beautiful as ſhe appears before him, the
members that compoſe her body are ſuch miſerable
and ungrateful finners, my brethren, as you and
I are. How then can the church of Chriſt, being
compoſed of ſuch diſtorted limbs, appear amiable
and well
, proportioned in his fight ? Not for any
intrinſic worth or excellency in her, you may, bę
certaip: the church of Chriſt, conſidered in itſelf
as compoſed of ſinful members, is really vile and
polluted with guilt:: mankind in themſelves.apę
finful, helpleſs, and wretched: what could any
in their unhappy ſituation do to attract the notice
and
The Beauties of Spring,
277
1
and obſervation of the blefied Jeſus? Why, my
brethren,' that very wretchedneſs and ſtate of
pollution excited the bowels of compaſſion in
him.-Thoſe whom the king delighteth to honour,
had nothing to recommend them; nothing but
his free grace, and unmerited love, induced him
to be favourable and propitious to them. The
xvi of Ezekiel will convince you of this, and I
would earneſtly recommend it to your peruſal.
The Lord addreſſes his church, in that chapter,
and cuts off all occaſion of boaſting on ber behalf,
by telling her*, I ſaid unto thee, when thou waſt
in thy blood, live : yea, I ſaid unto thee, when thou
wast" in' thy: blood, live. When ſhe was polluted.
with guilt, when none eye pitied her, then- the
Howels of the bleſſed Jeſus were moved with com-
paſſion to 'her, and he ſpake comfortably unto her:
And; to convince his people that he really loved
them, he' diveſted himſelf of his glory, was
clothed with frail and feeble fleſh, and at laſt ſhed
his blood to waſh off all their impurities.--Who
then among you, my ſinful, ſeeking brethren,
who among you can doubt the loving kindneſs of
Jeſus, when he has done ſo much to convince you
of the love he bears his church? But how can
this church be faid to be amiable and lovely in the
eyes' of 'her Lórd and huſband, when the mem-
bers of" hét body are defiled with fin ? We read
thật Góc bateth iniquity
, and that no evil can dwell
* 'Verſe 6.
T
cuit
278 The Beauties of Spring,
with him. How, then, can ſinful creatures,
Laden with iniquity, be united to him by that ſtrong
tye, of which the matrimonial union is the known
emblem? Why, here, my brethren, is the great
myſtery of godlineſs. This is what the angels deſired
to lock into. And to ſolve this difficulty, to unite
theſe contending parties, (as a holy God and fin-
ful man muſt be allowed to be) he united their
two natures in himſelf; he bore the ſin and guilt
of his church upon his own body, being made fin
for it, Chriſtians, therefore, however ſinful they
are in themſelves, yet in Chriſt Jeſus are clean
from their iniquity, and freed from guilt. The
blood of Chriſt hath freed them, and they are
lovely in his eyes. Lovely they moſt certainly
are, ſince he laid down his life for their fakes,
How ſhould this tender compaſſion of Chriſt ex,
cite the gratitude of his people, whom, merely
for his own unmerited mercy, and on account of
their wretchedneſs and miſery, he thus engagingly
ſtiles his love?
But our Redeemer ſtops not at this title, but
calls the church his fair one! This ſeems more
aſtoniſhing than the former appellation : it was
mercy beyond expreſſion to love a ſet of beings
who had ſo often provoked his anger, and rebelled
againſt him. Yet the bowels of Jeſus's mercy
might indeed yearn over them, and excite a pity
which was ripened into love. But, to pronounce
het fair. i. e. free and clear from all defilements,
ſeems
i
The Beauties of Spring.
279.
feems a paradox indeed. The church, or congre-
gation of believers, as compoſed of ſinful mem-
bers, muft of conſequence be ſpotted and defiled
with ſin; but then, by the myſtical union of the
two natures in the perſon of Chriſt, her ſins were
transferred to him ; his righteouſneſs is imputed to
her. How the enemies of imputed righteouſneſs
·can otherwiſe account for this deſcription of the
church in the text, is to me, I own, a myſtery ,
but, in this light, the riddle is expounded. The
church of Chriſt is lovely and fair in the eyes of
God, as being cloathed with the wedding garment
of the Redeemer's righteouſneſs. As this glorious
privilege will excite her gratitude, ſo will it al-
ways make her humble, when ſhe recollects that,
fair as ſhe is, yet, like the moon, the ſhines in a
borrowed luſtre; that ſhe is indebted for all her
ſplendor to the great fun of righteouſneſs, who roſa
upon her with healing under bis wings. This fair
and lovely bride, whom he hath loved with an
everlaſting love, (admire, O my ſoul ! this amaz-
ing myſtery of redeeming grace) this bride, which
is his church, reſolves this ſeeming paradox, in
her deſcription of herſelf. I am * black, but comely
(O ye daughters of Jeruſalem) I am black and de-
filed with fin, conſidered in myſelf; but I am
comely and fair, as being inveſted with the righte-
ouſneſs of my Lord. This church (which, our
Lord purchaſed with his own blood) he calls
.
T 4
upon
i
280
The Beauties of Spring,
upon to ariſe from the ſlumber her enemies would
betray and keep her in, and to come to him by
prayer' and faith. - He invites her to come away
from poverty and diſtréfs, from the power of her
foes, and ſhelter herſelf in his beloved embraces.
He invites her to come away from her fears, to
come away from the land of ſcarcity into that
delightful garden which his right hand had plant-
ed. In the following verſes he gives her the rea-
ſon of this invitation, and deſcribes the bleſſings
he had provided for her: For lo, the winter is paſt,
the rain is over and gone, the flowers" appear on the
earth, the time of the ſinging of birds is come, and
the voice of the turtle is beard in our land. The figa
tree putteth forth ber green figs, and the vines: with
the tender grape give a good fmell
.
The bleffed Jeſus, in this ſweet paſſage, der
cribes the gifts and graces of his church under
the emblemy of ſpring; wherein nature riſes from
her gloomy ſlumbers, and puts on her gayeſt li-
very. The preſent ſeaſon of ſpring is nature's
reſurrection, and reminds us of the reſurſection
of our Redeemer, as alſo of the chriſtian's reſur
réction from ſin to grace here, and from the
dreary regions of death, to the bright manſions
of glory, thereafter.
It is impoſſible for any
thing to be - inore, elegantly deſcriptive than the
image of the ſpring given in the, text; and had it
been found in any claffic author, it would have
been loaded with praiſes, and extolled to the fies.
But
The Beauties of Spring.
281
But-it is in God's book, and therefore is paſſed by
unnoticed,
vys Our bleſſed Redeemer, in order to give us the
higheſt idea of the flouriſhing ſtate of his king-
dom, paints - it to our view under the pleaſing
image of this ſeaſon of ſpring; what the ſun
does at this timc in nature, Jeſus Chriſt, the true
light of life, continues to do in grace. By taking
a ſhort ſurvey of the delights of ſpring, you may
be able to form a faint idea of thoſe delights at-
tending a ſpring-time in the ſoul. May the ſpirit
of God give you all to experience it for your-
felves! but to obſerve the parallel : how delight-,
ful, my brethren, is the preſent return of ſpring
to us all! in winter, we ſaw creation deprived of
all its ornaments, the trees and plants were ſtripped
of their verdure, and the fertilizing ſap retired to
their reſpective roots. The fruit of the vines and
fig-tree failed, and the field did yield no meat;
every · thing had retired to ſilent Numbers, and
lay buried in the grave of the earth. But now,
blefied be God, who remembers us, how much
foever we forget him, now the ſcene is changed;
all nature is Trevived, and wears a ſmiling aſpect.
The cold dark-winter is paſt, the nipping froſts
ärê čeaſed, the pain is over and gone; the ſtory
winds'and" &elüge' of 'waters are ſtopped, and"thie
earth' now received!luch gentle drops
" (ật proper
timestas ënables it to ſend forth its 'fruits in it's
ſeaſon. The posters appear on the earth, and per:
fume
1
282:
The Beauties of Spring.
-
'fumė the air with their fragrant ſweets: "The time of
the finging of birds is come, and they delight the
ear with their melodious notes ; having; at faſt,
found a place for the foles, of their feet upon the
Nender twiggs, they tune their little throats, and
upbraid their admiring, hearers while they warble
forth their gratitude in hymns of praiſes to their
God. The voice of the turtle is beard in our land,
which, having been benumb’d by the winter's
cold, is now revived, and, by its conſtancy to its
mate, reads the lawleſs libertine a lecture upon
chalte affection. The fig-tree putteth forth ber green
figs, in the more fouthern climes, and yield a de-
licious repaſt to the weary traveller. And the
vines with the tender grape, in places near the fun,
give a good ſmell, and diſpenſe their pleaſing odours
to all around them. The fig-tree and the vines,
where Solomon reigned, were remarkable for their
fragrancy and deliciouſneſs, And, in thoſe ſouls
where a greater than Solomon reigneth, the fruits of
the Spirit fhall abound more and more.
This is the image our Lord makes uſe of, in
order to convey to his people an idea of what he
has done and is ſtill doing for his church. The
blefled Jeſus invites his church to come unto him
without any fears or doubts, for all dangers are
removed. You that are the happy members of
this myſtical body, can bear your teſtimony to the
truth of what I am about to deliver : ảnd here,
if my deſcription falls ſhort, (as I am ſure it muſt
of
MY
chi
rice
The Beauties of Spring. 283
of what you have happily experienced), yet bear
with me, while I attempt to give the outward
people a view of what your gracious Lord has
done for finners, that they alſo may be invited to
come in.-Chriſt, then, invites his church, or
„faithful people, to ariſe and come unto him,
Hear this, ye that have taſted of his redeeming
love. Ariſe, and call upon your God. Rouze
yourſelves, ye highly favoured of the Lord,
from all carnal fears. Are ye in a gloomy diſ-
confolate, frame? Come away to Jeſus, whoſe
arms are open to ſhelter you from impending dan-
ger. Fear no evil, for it is all removed. The
winter is paſt; this is the firſt bleſſing your Re-
deemer has purchaſed. You were by nature the
children of wrath, even as others. You were born
in fin; you remember what it was to be in the
cold winter of ſpiritual death, and in the dark
night of guilt. Happy for you, my brethren,
this winter is paft. The fun of righteouſneſs aroſe
and diſperſed the clouds of ignorance and unbe-
lief, and a glorious goſpel has broke in upon your
hearts. The rain is over and gone's the ſtorms of
God's wrath rained down vengeance upon him for
your ſins and tranſgreſſions. Sin excited God's
anger and indignation; but, to your unſpeakable
comfort, the ſtorm is blown over. He ſuſtained
the heavieſt of his Father's wrath, that you might
have none of it to bear. He has wrung out the
dregs of that bitter cup, and left the ſweet for you.
The
284
The Beauties of Spring:
The flowers appear on the earth; even in the rude
foil of
your earthly minds, have the "feeds of
grace been fown; which, by the enlivening rays
of your Redeemer's righteouſneſs, ſpring up into
fair and pleaſant flowers. The graces of the
Holy Spirit evidence your profeſſion, and your
good works are the fruit of your faith. And al-
though, till your fun approaches nearer to you;
you will be expoſed to many a chilling blaft,
which may threaten the deſtruction of your
flowers, yet, being rooted and grounded in your
maſter's love, ye need not fear. Although a
cloud may hide his genial heat for a ſeafon, al-
though the wind of temptation may ſhake you
for a time, yet a little while and the cloud ſhall
be diſperſed; the ftorr ſhall ceaſe when it has
purged the air of peſtilential vapours, and the
glorious fun of righteouſneſs ſhall break through
all oppoſition, ſhall exhale the miſts and damps of
fears and doubts, and ſhine upon you with re-
doubled ſplendor. The time of ſinging of birds is
comé. Grateful hymns and ſpiritual ſongs are ſent
up to your Redeemer by the faithfnl: prepare to
join in the ſame delightful exerciſe.
In your
wintry ſtate, indeed, you had no root; were made
a prey bý your enemy, and fell into the fnaré of
the cruel fowler. But now, the fare is broken,
and you are delivered : now you are returned, with
an olive branch of peace in your inőuths pluck'd
from the true olive tree, which is for the "healing
of
sing
:53
The Beauties of Spring 285
of the nations; in which you find a peaceful ſhel
ter, from the ſtorms that blow around you; and
may ſit and “ fing among the branches." The
voice of the turtle is beard in your land. The hea-
,
venly myſtic dove, the holy Spirit of God, 'applies
many comfortable promiſes to your ſouls. He has
aſſured you of your peace and pardon, and he often
breathes upon you, and brings a kind meſſage from
him whom your foul loveth. The fig-tree puttet)
forth. her green figs. You are not barren fig-trees;
you have not only the leaves of an outward pro-
feſſion, but are deſirous of abounding in the fruit
of all good works. Perhaps indeed infirmities may
retard your growth, but your fruit is put forth,
the tree may be known what it is, and in due time
ye ſhall be tranſplanted into that happy foil, where
nothing ſhall interrupt the ſhining of your hea-
venly luminary upon you. The vines with the ten-
der grape give a good ſmell. Wild and uncultivated
as you were by nature, being ingrafted into the
true vine, you produce grapes, though as yet they
are but tender ;. which nevertheleſs ſend up a grate-
ful ſmell, a pleaſing odour to the Almighty, aš be-
ing 'the fruits of his Spirit.
Thus, my brethren, have I given you a 'faint
ſketch of your glorious privileges ; not ſo muchi
to inform you, of whom I have greater need to
Learn, as to win the careleſs and unawakened fin-
ner to an ardent longing after a ſhare in your hap:
by circumſtances. Now the great alteration that
is
286 Tube Beauties of Spring.
is made in nature at this ſeaſon, is owing to the
chearing influences and genial warmth of the ſun's
light. From hence all vegetative life and power
ſprings; it is impoſible for the leaſt ſhrub or
meaneſt plant to ſpring from its grave of duſt into
vegetative life, without the reviving influence of
the ſun's rays: equally impoſſible would it have
been for you, ye ſons and daughters of the Al-
mighty, to raiſe yourſelves from the grave of ſin
and death, in which ye were buried by nature, had
not Chriſt, the light of the world, wrought upon
your hearts, and given the glorious order, looſe
them and let them go. It is obſervable that a vine
of itſelf will never grow upright; unleſs it be fup-
ported by a wall, or ſome other prop, it always
creeps upon the ground. Were not you ſupported
by Chriſt, the wall of ſalvation which God hath
appointed, you likewiſe would ſtill continue to
creep upon the ground. Your affections would be
low and groveling; and 'tis your happy union to
Chriſt that has raiſed you up.
The bleſſed Jeſus having given you the fweet
deſcription of your privileges in the text, renews
his invitation to you to eriſe and come away to him.
Riſe then, ye heaven-born ſouls, come away from
all defences of your own deviſing; come away from
fears, from doubts and difquietudes, and take your
ſweet repoſe in the Mediator's arms. But it is time
I ſhould remember my promiſe by giving a ſhort
view of the text as relating to the returning ſinner;
3
nor
The Beauties of:Spring:
287
F
nor do I think the words in the leaſt forced-while
thus applied
And here, perhaps, fome ſeeking doubtful ſoul
will ſtart a difficulty at once, and ſay, I am ſure
you will force the words, if you apply them to me, the
firſt part eſpecially. How.can I believe thoſe endear-
ing titles, my love, my fair one, belong to me? In-
deed, my brother, they.do belong to you. Your
very concern is a token of your Redeemer's love.
If you aſk what there is in you to excite your Sao
viour's love? I will anſwer freely, nothing; buc
rather much to excite his anger. But if there is
nothing in you, there is much in Jeſus to induce
him to extend his loving-kindneſs to you. · His
bowels yearn on the returning ſinner, and he will
moſt afſuredly deliver him. Fear not then the
applying to yourſelves this happy appellation. Al-
though in yourſelves you may be black and de-
filed with ſin, yet in Chriſt Jeſus you are fair and
comely in the ſight of God. Your fins are nailed
to your Redeemer's croſs, and his righteouſneſs is
imputed to you. I deſire I may not be miſunder-
ſtood here. I would not be thought to encourage
any hardened impenitent finners to hope for mer-
cy, and ſtill live in ſin: God forbid. Theſe are
not the perſons I am ſpeaking to; and indeed they
don't deſire comfort from Chriſt; they are quite
unconcerned about it. I ſpeak this to encourage
the penitent ſinners: to them I ſay, there is mercy
for the vileft ſinners; and thoſe who are concerned
for
4
288
The Beauties of Spring
for their fins, who deſire to be freed from the power
as well as the guilt of them, are entitled to the
Redeemer's mercy. To thefe I fay, and repeat it
again, your ſins are nailed to your Saviour's croſs-
Fear not therefore, nor write bitter things againſt
yourſelves. To prevent your doing this, your
bleſſed Lord gives you a moſt, engaging title ;
ariſe, my love, my fair one ; rendered ſo by my peró
fect obedience and death. Ariſez from unbelief,
come away, from fears and diſtruſt. Come to me;
does the adverſary purſue thee? Doſt thou fear,
or wouldſt thou avoid the wrath of an angry God?
Come to my arms, where thou thalt find a ſhelter:
Do the enemies of your ſouls perplex, and do your
corruptions, bow you down ? Come then to Jeſus
Chriſt by faith. Caft yourſelves upon him ; rely
upon him ; leave your whole concerns with him,
and ye ſhall find him a ſincere and faithful friend.
Fear not to come to this Redeemer; for lo ! the
winter is paſt; the cold winter of ſin is paſt by the
riſing of Chriſt the fun of righteouſneſs in the fleſh.
The rain is over and gone ; juſtice hath nothing to
require of you, for he has ſuſtained the ſtormy
wind and tempeſtuous rain of his father's wrath.
The flowers appear on the earth; the book of God,
like a watered garden, abounds with pleaſing flow
ers, with many comfortable promiſes, which you
are invited and are welcome to gather." The time
of the finging of the birds is corne. The ſound of
a Redeemer is now ſung in your ears. The mi-
nifters
The Beauties of Spring 2891
niſters of Chriſt are no longer to you as ſounding
brafs or tinkling cymbals, but ſing ſweetly in your
cars, whenever they preach a crucified Redeemer.
The-woice of the tørtle is heard in your land. - This is :
ſuppoſed to be a prophecy of John the baptiſt, who
was to prepare the way of the Lord, and may
therefore, with equal juſtice with the former clauſe,
be applied to the miniſters of Chriſt be they of
what denomination they will. Chriſt is preached
unto you, which is a ſure mark of his love : for
you may be aſſured that wherever the Lord Jeſus
enables a miniſter to preach his name with bold-
neſs, he has always ſome fouls in that place. God
grant it may be verified this day! The fig-tree put-
teth fortb ber green figs. Here again will ſome
doubting foul ſay, “ Now I am ſure the parallel
<< will never hold good ; for if by the green figs
"s are meant the fruits of faith, I have none, I am
“perſuaded." Well, but they may be putting
forth: are you acquainted with the nature of the
fig-trees in thoſe parts? That they may bring forth
fruit unto perfection (as the learned Dr. Gill* ob-
ſerves)
* In his excellent expoſition of the book of Canticles, of which
Mr. Hervey gives the following juſt commendation, vize that
it has“ ſuch a copious : vein of ſanctified invention running
through it, and is interſperſed with ſuch a variety of delicate
and brilliant įmages, as cannot but highly entertain a curious
mind. Which preſents us alſo with ſuch rich and charming
diſplays of Chriſt's perſon, the freeneſs of his grace to ſinners,
and the tenderneſs of his love to the church, as cannot büt ad-
miniſter the moſt exquiſite delight to the believing foul-Confi-
U
dered
*
id med
290
The Beauties of Spring,
1
ſerves) “ they are always ſcratched and grated with
« ſharp iron hooks.” Examine yourſelves therefore
by this mark, and that will denominate you to be
trees of the Lord's planting," although as yet
sc, he maketh not your fruit to grow.” Your pre-
ſent fears, anxieties and diſquietudes (and I know
how to ſympathize with you) are the goads or irons
which are neceſſary to tear off all your worldly
truits and falſe confidences, that Chriſt the ſun of
righteouſneſs may ſhine out upon you with leſs in-
terruption, and cauſe your fruit to ſhoot forth and
bud and bloſſom..-The other encouragement giyen
you to put your whole truſt and confidence in
the Redeemer, is, that the vines with the tender
grapes give a good ſmell. Ignorant as you may
be of it, you are grafting into Chriſt the true vine;
the ſap and richneſs of this vine are communicat-
ing to you; and tho' your fruit may at preſent be
but ſmall and tender, yet in the bleſſed Jeſus you
-yield a grateful incenſe to the father of ſpirits.-
My brethren, you may venture to believe me, that
theſe privileges are yours. Refuſe not the repeated
invitation of Chriſt your Lord and ſpouſe, ariſe,
ony love, my fair one; ariſe from the dark dungeon
of legal fears ; coine away from the hold of un-
belief,
dered in both theſe views, I think, the 'work's fefembles the
paradiſaical garden, deſcribed by Milton ;' in whích
Ć", Bloſſoms and fruits at once of golden hue a
“ Appear’d, with gay enameld colours mix'd.”
Theron and Alpafio, Vol. III. f. 115. Note. 3d edit.
1
7
Ís
1
The Beauties of Spring. 298
Belief, and throw yourſelves upon Chriſt the great
ſtrong hold, ye priſoners of hope ; and may the
bleffed Jeſus enable you ſo to do!
79 A word to the unconverted, and I have done.
And may the ſpirit of God bleſs his own work.
You have heard; my brethren, (if you have given
fine your attention) what great and glorious pri-
vilegès the bleſſed Jeſus has purchaſed for all thoſe
thar believe, or deſire to believe on his name ;
namely, pardon of fin, power over it, and a crown
of glory. But you are quite indifferent and un-
concerned whether you ever experience theſe blef-
ſings or not. To you, as yet; a crucified Savi-
our has no beauty that ye should defire him. Be
honeſt, and confeſs the truth. Have you not been
hitherto very little ſollicitous whether you have an
intereſt in Chriſt or no ? And yet, my dear bre-
thren, unleſs you have; good would it have been
for you that je had never been born. But I won't
threaten, I won't uſe terrifying words, I'll try
what love will do.' And now I have given my pro-
miſe not to terrify you with ſevere threatnings, I
hope you will promiſe me one thing in return; and
that is, to give me your ſerious attention. I will
not detain you long, but will ſay what I have to
offer in a few words,
Convinced, finner, whoever thou art, (I know
thee not, but I hope thy own conſcience will find
thee out) ſinner; EHave a coinfortable meſſage this
day unto thy ſout. ''Perhaps you doubt it. You
have
1
U 2
292
The Beauties of Spring".
thee;
bave been a ſwearer, fabbath-breaker, &c. or at
leaft, if you are outwardly decent, you have been
quite indifferent about the comforts of the gof-
pel. Yet, (can you believe it? ſtop and wonder
at the news) to you, even to you, does the bleſ-
fed Jeſus ſpeak in the words of the text. . Spotted
and defiled with ſin as your ſouls are, yet if you
do but find it in your hearts to be truly ſorry for
your tranſgreſſions, you are fair and lovely in his
eyes : he will caft a veil of ſweet oblivion over all
your imperfections. Sinner, the Lord Jeſus loves
he came down from heaven for thee; he was
deſpiſed for thee; he ſuffered and he bled for thee;
he ſhed his blood to waſh thy fool from Gn's defil-
ing ſtain. Hear him then. Attend to his call,
my dear unhappy, becauſe my unconverted, bre-
thren. Hear hiin as he hangs upon the accurſed
gree calling unto you. Ariſe, my love, my fair one,
and come away.
" Little doſt thou think that the
ça blood thou now canſt look on with indifference
65 is thed for thee. Ariſe from thy preſent lethargy.
* Arife from thy preſent ſinful ſtate and come a-
way. Come away from fin; come away from
* all thy former practices; come away from guilt,
*6 and let me embrace thee in the arms of love."
This is my maſter's invitation; and in the name
of that adorable Jeſus, and by virtue of the com-
miſſion he has given me, I call upon thee, O
man! I call upon thee, O woman! to crucify my
dear Lord no more. And I promiſe thee, in the
66
4
name
The Beauties of Spring. 293
name of the everlaſting God, in the name of the
ſacred trinity, that if thou art enabled to turn and
repent, and come humbly to the Lord Jeſus Chriſt,
thac thy ſins and thine iniquities ſhall be remem-
bered no more. May the Spirit of God touch
your hearts, and give you cauſe to bleſs him
for the words I have ſpoken in your ears this day.
Amen,
READER,
F thou art a franger to the divine life, let me ex-
treat thee to read with candour and attention the .
above addreſs.. “ Eſcape for thy life” from the wrath
of God; reſolve in bis ſtrength, to ſeek ſalvation in
our dear Saviour, and you cannot conceive what real
happineſs, what exquiſite pleaſure you'll find in the
purſuit
. You'll find peace of conſcience bers, and an
eternal happineſs bereafter. This happineſs, courteous
Reader, the Author wifkes thee from his inmoſt soul.
03
An
[ 294 )
An
Η Υ Μ Ν,
From Dr. WATTS.
VER. I.
THE
HE voice of my beloved ſounds
Over the rocks and riſing grounds;
O’er hills of guilt, and ſeas of grief,
He leaps, he flies to my relief,
II.
Now thro' the veil of fleſh I fee,
With
eyes
of love he looks at me
;
Now in the goſpel's cleareſt glaſs
He ſhews the beauties of his face.
III.
Gently he draws my heart along,
Both with his beauties and his tongue ;
Riſe, faith my Lord, make hafte away,
No mortal joys are worth thy ſtay.
IV.
1
1
[ 295 )
IV.
The Jewiſh wintry ſtate is gone,
The miſts are fled, the ſpring comes on;
The ſacred Turtle-Dove we hear
Proclaims the new the joyful year.
V.
Th’immortal vine of heav'nly root
Bloſſoms and buds, and gives her fruit,
Lo! we are come to taſte the wine;
Our fouls rejoice and bleſs the vine.
VI.
And when we hear our Jeſus ſay,
Riſe up my love, make hafte away!
Our hearts would fain out-fly the wind,
And leave all earthly loves behind.
U4
The
4
The GOOD of AFFLICTION.
А
SE R M O N
Delivered at
The Pariſh Church of St. Ann, Limehouſe,
On Trinity Sunday, 1760.
Preached and Printed purſuant to the laſt Will and
Teſtament of
Captain JOHN SIBSON,
Who departed this Life the Fifth Day of May:
1
1
}
了
​[ 299 )
1
-TO
MRS. SIBSON.
A
MADAM,
S you are ſo much intereſted in the
awful event, which was the occaſion
of the following diſcourſe, you are certainly
the propereſt perſon, to whom it ſhould be
addrefied.
Permit me, then, to beg your kind accept-
ance of it, with my ſincereſt wiſhes and pray-
ers, that it may be made uſeſul to you under
your preſent yiſitation.
I have not the happineſs to be acquainted
with you, but it gives me real pleaſure to
hear, that you have “ choſen the good part,"
and are eager to ſecure the one thing need-
ful.
”
I
A
1
3:00
DEDIĆATION.
I ſincerely congratulate your choice, and
pray God that every affliction may bring you
nearer to himſelf, and evidently work to your
eternal good!
I am, with great reſpect,
MADAM,
Your moſt obedient,'
humble ſervant,
Caſtle-ſtreet, Southwark,
June 12th, 1760.
T, JONES
1
11
i
[ 301
A
S E R
Μ Ο
N
Ο Ν
JOHN, xvi. 33. latter clauſe.
In the world ye shall have tribulation ; but be of good
cheer, I have overcome the world.
THESE
HESE words are the concluſion of that af-
fectionate and pathetic ſpeech our Lord made
to his diſciples, when he was about to “ leave the
“ world, and go unto his Father.” He prepares
them by that tender and well-tim'd addreſs, for the
awful ſurprize his ſufferings and death muſt neceſ-
farily give them.
He lets them know* how expedient it was that
he ſhould go away from this lower world, that he
might reign for ever in heaven, and from thence
ſend down ſuch gifts and graces upon his church,
as ſhould train her up to ſhare with him, in his
kingdom and glory.
And, as our Saviour acquaints his diſciples with
the near approach of his ſufferings; fo doth he
take care to arm them t againſt the rude attacks
which were ſhortly to be made upon their own per-
fons.
* Verſe 7-15.
+ Ch. xv, 20, 21,
302
The Good of affliction:
1
fons. In the verſe preceding the text, he tells
them that little as they then intended it, they would
ere long, be ſo ſtaggered by the violence of temp-
tation, as : to decline, for a ſeaſon, the ſpiritual
warfare, and forſake him in his deepeſt diſtreſs.
Behold the hour cometh, yea is now come, that ye ſhall
be ſcattered every man to his own, and ſhall leave me
alone. But that they might not conclude from
hence, that he was unequal to the taſk before him,
he immediately ſubjoins, and yet I am not alone,
becauſe the Father is with me.
Now, left this his poor diſtreſſed family ſhould
be ſwallowed up with overmuch forrow for their ma.
ſter's ſufferings, and their own infirmity, -ór ima-
gine his affection for them was abated by his fores
ſeeing they would thus deſert him ; he kindly
ſooths their grief, and diſpels their fears,' by tell-
ing them, verſe 33, Theſe things I have ſpoken unto
you, that in me ye might have peace. He foretold
his ſufferings to convince them of his divinity, in
being able to give them ſo circumſtantial an ac-
count of what was ſtill future, to prepare them for
the worſt, and to direct them where they might
find a ſolid peace and tranquillity, however the
ſtorm of affliction might blow around them. · All
who are in him by a living faith, are at peace with
God, and enjoy an inward peace and ſerenity in
their own 'breaſts. The bleſſed Jeſus, the printe
of peace, (as he is ſtiled Iſaiah ix: 6.) forgot not
his little flock, but was, providing for its peace
and
•
"
1
The Good of Affiliation.
303
and ſecurity, at the very time he himſelf was ex..
poſed to the greateſt injuries, to an ignominious
and cruel death. Nor is our benevolent Redeemer
leſs tender and affectionate in the latter clauſe
of the verſe, wherein he thus bids them a kind
farewel.
In the world ye ſhall have tribulation, but be of good
cheer, I have overcome the world.
While you continue in this vale of tears, a va-
-riety of diſtreſs awaits you : but, be not diſheart-
ened, yea rather rejoice, for I, your friend and
Saviour, have ſubdued the world, and rendered it
a conquered foe.
L
As theſe words were written for our admonition,
it is our intereſt as well as duty, to examine what
deflon of inſtruction they contain.
To aſſiſt our meditations on this affecting para
ſage, I ſhall endeavour to ſhew,
ift, That tribulation is the chriftian's lot, dur-
ing his continuance here below, In the world ye ſhall
have tribulation.
2dly, That nevertheleſs, the chriſtian has reaſon
to be of good courage, Be of good cheer, I have
overcome the world.
A practical application of the whole, will con-
clude what I have to offer upon the ſubject.-And
may the Spirit of the living God vouchſafe his bleſ-
ſing on what ſhall be delivered either out of his
word, or agreeable to the ſame!
ift,
1
394
The Good of Afliktian.
ift, Then, I am to ſhew, that tribulation is the
chriſtian's lot during his continuance here below.
In the world ye ſhall have tribulation.
Man * is born to trouble as the Sparks fly up-
ward. The world we live in is a ſcene of for-
row, and is daily exhibiting freſh inſtances of
its inability to ſatisfy an immortal ſoul. The
inhabitants of the earth are eagerly purſuing
ſome favourite ſchemes of happineſs; but, by the
uneaſineſs and diſcontent obſervable among them,
they all, with one conſent, proclaim, the bleſſing,
they are in queſt of, mocks their purſuit, and fies
far from them. The reaſon of which diſquietude
is plainly this : nan is a fallen creature: he de-
rives a ſinful and polluted nature from his firſt
parents : this evil nature ſets him at a diſtance
from God, the only fountain of happineſs. The
divine image at firſt impreſſed on the ſoul of man,
not only beſpoke his high original, but afforded
him a conſtant ſource of joy and happineſs. While
he preſerved his primitive innocence, a pleaſing
communion with God kept him free from every
diſturbance, bleſſed him with inward peace and
tranquillity, and made hiin as happy as his heart
could with..Birt, no ſooner had he broke the di-
vine command, than the heavenly image was de-
faced, his former happineſs deſerted him, and left
an aching void in his heart, which no earthly enjoy-
ments can fill up, no worldly aid relieve, nothing
leſs
* Job v. 7.
The Good of Affliction.
305
WAS
leſs than God can fatisfy. A man's own heart will
tell him, that he is by nature, the miſerable crea-
ture above deſcribed, diſſatisfied with almoſt every
thing about him, ever in purſuit of ſome hap-
pineſs, he knows he wants, but is at a loſs how to
attain. The ſacred ſcriptures will acquaint him
with the reaſon of all this ; namely, that he is de-
ſcended from an impure original; that he *
Shapen in iniquity, and in fin did his mother conceive
bim. He is there told + that the guilt of his firit
parents is imputed, and he finds, by wretched
experience, that their evil nature is imparted
to him.--The whole ſcheme of chriſtianity layeth
down this for its foundation, viz. That man is a
fallen creature, and ſtands in need of that redemp-
tion and deliverance which this ſcheme propoſeth,
What wonder then, that mankind ſhould be expo-
ſed to ſuch a variety of inward and outward trials,
when ſcripture and experience acquaint us, they
have drawn it down upon themſelves by their de-
parting from the living God ? If, more eſpecially
we take into our account the many actual ſins and
tranſgreſſions every one's own conſcience accuſe
him of, we muſt be ſelf-condemned, and ſay thout
art juſt in all that is brought upon us ; for thou haſt
done right, but we have done wickedly.
This is the only rational account that can be gi-
ven of the origin of evil. This at once clears all the
attributes of God, and lays the blame of fin at the
* Pſalm li. 5.
+ Rom. v. 12.
X
| Neh, ix. 33
proper
1306
The Good of Affliation.
1
proper door. By this account too, we are no longer
at a loſs for the reaſon why this world ſhould pre-
fent us with ſo much uneaſineſs and vexation;'ſince
we are taught, that ſin hath fet every man's hand
againſt his brother, and made us the unhappy in-
ſtruments of each other's trials. · Indeed," where
the benefits of education, the advantages of civil
ſociety, and particularly the bleſſings of chriſtia-
nity have poliſhed and refined men's manners, much
of this evil is abated. The kind providence of God
interpoſing in our behalf, hath directed us how to
blunt the edge of various calamities, and in ſome
inſtances, to turn croſſes themſelves into bleſſings.
But yet, we have inconveniencies enough remain-
ing to juſtify the ſcripture aſſertion, too many proofs
of the fallen nature of man, and of his guilt and
miſery on that account. War, peſtilence, famine,
diſeaſes and death, are the dreadful train, ſin hath
brought in with it, and one or other of them af-
fords a conſtant fund of trouble to the ſons of
nen.
I have dwelt the longer on this ſubject, not only
to account for that variety of amictions we are en-
compaſſed with, but alſo to vindicate the providence
of God from the accuſations of miſtaken men.
For whoever conſiders this matter attentively muſt
obſerve, that the tribulation, this world abounds
with, is not the reſult of an arbitrary deſignation
of our Creator, but the natural and unavoidable
Fonſequence of our rebellion againſt him, Şa long
as
The Good of Afliktion.
307
creatures.
as the heart of man is unconverted and eſtranged
from God, '(who alone can give us the happineſs
we: loft in Adam) he muſt be miſerable in any
Atuation, and will carry his own tormentor with
him, let him change his place as often as he will.
Nay, ſo far from impeaching the divine perfec-
tions, are
are as the ſufferings of this life," that they
rather magnify the goodneſs of God to his ſinful
As this world is not our home, but we
are paſſing through it with an inredible ſwiftneſs,
to an eternal ſtate; how good, how.gracious is it
in our heavenly Father, thus to write vanity on
every creature-comfort, and thereby call off our
attention from the objects of ſenſe, from an un-
ſatisfying, periſhing world; to ſeek his kingdom
which cannot be moved, and his favour which is
better than life itſelf. This is a method he often
uſes with the children of men, and many an ex-
emplary chriſtian has had reaſon to ſay, before I
was troubled I went wrong. AMictions foften the
human heart, and prepare it to receive the good
ſeed, which is the word of God. *
And when the
finner is humbled by his troubles, and returns to
his gracious Redeemer, he will then acknowledge
with the pſalmiſt, It is good for me that I have been
afflicted...
brLet us not then arraign the juſtice of our ſove-
reign Lord, but make a becoming uſe of the dif-
aſters of life, by calling upon God for his hea-
* Luke viii. 11.
venly
2
X 2
308
The Good of Affliction.
venly grace, to wean our affections from this
world, and to fix our hearts on that fpiritual and
divine life, wherein true joys are to be found. Be-
,fides what has been ſaid in vindication of the
dealings of God with the ſons of men, let us re-
member that he hath made a full and ample pro.
viſion for their recovery. * God ſo loved the world,
that he ſent his only begotten Son, that whoſoever be-
lieveth in him frould not periſh, but have everlaſting
life. What we loſt in Adam is abundantly made
up to us by Jesus Christ. If the guilt of the
former is imputed to his poſterity, the perfect
righteouſneſs of the latter is imputed alſo to his
faithful people. For, 7 as by one man's diſobedi-
ence, many were made finners; so by the obedience of
one Mall many be made righteous. As our firſt pa-
rent hath entailed miſery and death on all who
perſiſt in his rebellion, ſo the ſecond Adam hath
purchaſed life and peace for his real diſciples, for
he is the I author of eternal ſalvation unto all them
that obey him. Behold, then, a glorious diſplay
of the divine philanthropy! God himſelf becomes
the finner's friend and ſurety, and puts him into a
method to convert his foreſt troubles into the moſt
ſubſtantial bleſſings. This conſideration, as we
ſhall ſee hereafter, will ſupport the chriſtian under
his affiétions, and enable him to glorify God in
the fire of tribulation,
* .
John ii. 16,
+ Rom. v. 19.
| Heb. v. 9.
It
The Good of Affiliation.
309
It would be almoſt endleſs to recite the nume-
fuus troubles the chriſtian is expoſed to, in com-
mon with the reſt of his fellow creatures. But,
beſides theſe, there are certain trials affect the be-
liever as ſuch, and often diſtinguiſh him from the
generality of men. But before I proceed farther,
it may not be amiſs to obſerve what the term,
chriſtian, implies. Now, by this word, I would
not be underſtood to mean a perſon, who makes
only a bare profeſſion of chriſtianity, but one who
is a chriſtian in deed and in truth. One, who
from a conſciouſneſs of his own vileneſs, has fled
for refuge to the Lord Jeſus Chriſt by a living
faith, and hath received with thankfulneſs the free
ſalvation he came to purchaſe. One, whoſe faith
is wrought in him by the Holy Spirit, and diſco-
vers itſelf in a life of holineſs and uniform obe-
dience to the will of God. This, I apprehend,
is the true definition of a chriſtian, and in this
ſenſe, I deſire to be underſtood, wherever the
terms chriftian or believer occur in this diſcourſe.
Of ſuch an one we affirm, that tribulation is
his lot, during his pilgrimage here below. And
this a tribulation, which is often peculiar to the
chriſtian as ſuch. It is not uncommon to ſee the
true believer exerciſed with ſundry afflictions.
Now, this is not only a ſtriking argument for the
truth and certainty of a future ſtate, wherein theſe
ſeemingly unequal diſtributions ſhall be fet right,
but a proof alſo of that peculiar relation, the be-
liever
X 3
310
The Good of Affli&tion.
f
liever ftands in to the Moſt High. For * whoni
the Lord loveth be chaſteneth and ſcourgeth every ſon
whoń be receiveth.
Ingratitude and treachery of pretended friends,
the reſentment and malice of enraged enemies,
teach him the vanity of the creature, and incline
him to a ſtill cloſer union to that friend, who
never faileth nor deceiveth. Diſappointments in
life wean him from the world, and prompt him
to purſue that true felicity, which no force, nor
fraud can deprive him of. Frequent fickneſs, and
all the painful attendants on a feeble conſtitution,
read him a ſilent but inſtructive lecture on his own
mortality, and bid him turn his eyes to a glorious
reſurrection, when this corruptible body ſhall preſs
down the soul no longer, when this earthly taber-
nacle ſhall no more weigh down the mind, which
muſeth upon many things. Another trial the be-
liever in Jeſus muſt expect, is perſecution from
the world. This ſeems to be the principal mean-
ing of the word tribulation in our text. However
fair the chriſtian might ſtand with the men of the
world before his converſion; no ſooner does he
renounce his former ſins, and ſeek in earneſt the
kingdom of heaven, than they declare war againſt
himi. Openly deriding, or ſecretly reviling him,
and trying every expedient to bring him back to
his former evil courſes. And, although outward,
violent perſecution is a ſtranger in this happy
* Heb. xii, 6.
iſlands
The Good of Aflittion..
311 ;
iſland; yet the believer finds; tribulation enough,
to exerciſe his faith and patience, to convince him
that * the friendſhip of the world is enmity with God.
While he continued a rebel to his God, he had
the world's eſteem ; but upon his true repentance,
he muſt expect according to his more public or
private ſtation, to feel more or leſs of its reſentment,
Now the, uſe the believer makes of all theſe
troubles, is to glorify that God, who chafteneth
him in this life; that he may not be condemned
with the world. He examines his own heart, to
ſee for what particular ſins theſe viſitations are re-
ſpectively ſent, and humbles himſelf under the
mighty hand of God. He pours out his heart in
earneſt prayer, that theſe afflictions may be ſanc,
tified, that patience may have its perfect work,
and that all the graces of the bleſſed Spirit, may
þe brought into act, and exerciſe by him. His
prayer is heard, and he hath faith given him to
ſee all theſe affli&tions working together, for his real,
his eternal good.
I might alſo mention the great tribulation which
the children of God experience at times, from
their own hearts, and from the dangerous temptat.
tions of the world, the fleſh, and the devil.-
But, as I have drawn out this head to a greater
length than I intended, it is time for us to confi.
der, that notwithſtanding tribulation is the chriſ-
tian's lot, yet
* Jam. iv. 4.
2dly,
1
X 4
3'12 The Good of Affliction.
9nadlys Hé hatń abundant reaſon to be of. good
icourage. Be of good cheer. 'I bàvé overcome the
world.". In this I ſhall be very brief.'
Oar bleſſed Redeemer hath not'left his church
withour a ſuitable relief under her troubles. He
who hath bought the believer with his own blood,
is leading him through theſe tribulations to the
kingdom of God. Diſcouraging as outward
trials are to mere fleſh and blood, the chriſtian's
grief is moſt powerfully afſwaged by that glorious
hope that is ſet before him. Be of good cheer,
faith our Lord to his diſciples. Odpouts, be 'con-
fident, be couragious : * the word ſignifieth boldneſs,
simplying tbat our confidence in God, cauſeth boldneſs
and courage.
An hard leſſon this, to be chearful, to bę.cou-
rågious and rejoice under heavy afflictions!, But,
when we conſider the reaſon our Saviour gives us
for this chearful patience in tribulation, we may
ceaſe to wonder. I have overcome the world.
Bitter enemy as it is, to the diſciples of the lamb,
he hath vanquiſhed and entirely routed its nume-
rous hoſts. He hath conquered the prince of this
world, and reſerved him in everlaſting chains under
darkneſs unto the judgment of the great day... ,Then
fhall the ſaints of God be witneſſes of their Savi-
gur's triumph. The chriſtian is , to ſemember,
that his maſter overcame the world by ſuffering all
it could lay upon him. By his meritorious death
Leigh's Crit. Sacr.
and
The Good of Affliction 313
Sand blood-lhedding, he hath made a perfect atone-
ment to the Father's juſtice, for, the fins of men,
and hath purchaſed for them eternal life. By
theſe ſufferings, the enemy., of our. foulss: the
prince?afdthis world, hath received a mortal.blow.
“Death too, another of the finner's adverſaries, is
difarmed of uits fting, and the doors of everlaſting
Happineſs are now thrown open, and every poor
teturning penitent is ſure to find an eaſy, alwel.
come admittance.:.
ŞAll theſe afflictions then, to a ſoul, truly juſti-
fied through Jeſus Chriſt, are no more than the
gentle corrections of a tender father. The view
of future bliſs ſupports the believer in his preſent
pilgrimage, he knows his troubles can have. but a
fhort duration, and his chief deſire is to glorify
God by a pious and cheerful ſubmiſſion to his righ-
teous' will. The contempt. and reproach of the
world now fer eafy on him, ſince his maſter hath
fo overcome it, as to render all its threats and
malice feeble and impotent; he fears not the
world'therefore, which cannot kill the foul, but is
father follicitous to fear him, who'is able to deffroy
both body and ſoul in bell.
Again, as our dear Redeemer hath overcome
the world for his people; he alſo overcothesliti in
them, by arming them with his grace and Holy
Spirit, by endling them with patience," deadening
them to the things of this world, weaning their
affections from it, and raiſing them to ſublimer
objects.
1
:
3141
1
The Good of Affiliations
objets. In ſhort, he giveth them a victory thata:
molt effectually overcometh the world never faiib ini:
him. But, as I am fearful of treſpaſſing tool
much on your time, I cannot enlarge on this
pleafing ſubject, I ſhall thereforeo make a ſhort
application of the whole, and ſo conclude. a dslobo,
And ift, let us learn from the world's inability,
to give us real happineſs, not to fix.our hearts and::
minds upon it. Its greateſt pleaſures are dear ,
bought, very ſhort-liv'd, and too often detain the
heart from purſuing its trueft, its everlaſting in-
tereſt. Let the various croſſes and trials we meel
with, lead us to our Saviour's throne, that we may -
find grace to help in time of need. The real chrif-
tian may conſider them as tokens of his Father's
love, and draw unſpeakable comfort from the
conſideration. · But how unhappy muſt
be, who are ſurrounded with afflictions, and ye¢*
remain ſtrangers to the folid comfort true religion ?
inſpires ? let me entreat you to conſider wherefore,
you are thus afflicted. Look upon your various
diſappointments, as ſo many gracious calls from
God to bring you home to himſelf. Long have
you wandered from him, long hath he had patia
ence with you. But oh! take heed, I beſeech
you; 'left if none of theſe things move you, ye be
at length involved in everlaſting ruin. 'Be ye well }
aſſured, that ſo long as you are ſtrangers to that?
dear Redeemer, who endured ſo much for ſinners
you have no reaſon to expect a bleſſing from
heaven,
your cafe
Tibe Gõod of Aflifiion. 315
+
heaven, "upon anything you undertake. . Re-
member withalslyour breath is. in your noſtrils,
and if you die in your ſins, nothing can ſave you
from the damnation of hell.-
But happy you who are returning home to your :
adorable Saviour, in true repentance. Your af,
figións, it ſhould feem, have indeed been ſancti-
fied, by rouzing you from your carnal ſecurity,
and inclining your hearts to ſeek the Lord. Fear..
not to draw. nigh unto him. He will moſt cer-
tainly receive you, and if you are fincere, neither
do I condemn thee, is the harſheſt language he will
give you. ,
Again, let ſuch as are united to our Saviour, !
by a living faith, be thankful for the privileges ,
they are entitled to. Let them remember they.
are called to * glory hereafter, and to virtue here, as.
the road that leads to it. That they are to imas
prove every affliction, as an inſtructive leffon, to
teach them ſubmiſſion to the will of God. Nor
let them be dejected amidſt the ſevereſt trials,
ſince he who is higher than the higheſt regardeth them ;
and will make theſe light affli&tions , which are but.
for a moment work out for them, a far more exceeding'
and eternal weight of glory. They are put into the
furnace, only to be refined, they ſhall loſe nothing
but their droſs, and in due time, will be brought
forth as gold tried in the fire.
* 2 Pet. i. 3.
Courage
316
The Good of AffliElion.
- Courage then, my chriſtian brethren, faint not
in your ſpiritual warfare, your Redeemer goeth
before you, he hath overcome the world, and in a
little while you ſhall ſhare with him in his tri-
umph.
Once more we may obſerve that, as our bleſſed
Redeemer overcame the world by ſuffering, we
alſo muſt overcome it in like manner. We are
not to repel the reproach and contempt we meet
with, by returning railing for railing, nor render-
ing evil for evil, but muſt overcome our enemies
by love, meekly ſubmitting to the injuries done us
for our Saviour's ſake, exerciſing patience and for-
bearance to our bittereft adverſaries. This is the
true ſpirit of chriftianity, this is the readieſt way
to learn ſubmiſſion to the divine will, and to attain
the holy art of contentment and reſignation *.
The croſs is the way to glory; and when we con-
ſider how earthly and ſelfiſh our hearts are, how
ſtubborn our wills, how rugged our tempers, and
how boiſterous our paſſions; we ſhall ſee the necef-
ſity of theſe fiery trials to refine our fpirits.
. Thus have I finiſhed what I deſigned, and, I
hope, in fome meaſure, fulfilled the will of the
deceaſed. As I was a ſtranger to him, it cannot
be expected that I ſhould enlarge upon his cha-
1
I wiſh I may have influence enough with the reader, to
prevail on him to peruſe an excellent and maſterly treatiſe on
this fubject. The title of it is, The great Duty of Self-Refigna-
tion to the Divine Will. By the late pious and learned John
Worthington, D. D. Prebendary of Lincoln..
racter.
The Good of Affliction.
317
racter. Indeed, diſcourſes of this kind, are chiefly
deſigned to convey inſtruction to the living, who
alone can receive any benefit from them. Let
his death therefore teach us to prepare for our own,
and put us upon examining how matters ſtand
between God and our ſouls, before we go bence
and be no more ſeen.
I ſhall conclude all with the words of our ex-
cellent liturgy in the burial office.
" O merciful God, the Father of our Lord
« Jeſus Chriſt, who is“the reſurrection and the
“ life, in whom whoſoever believeth ſhall live
though he die, and whoſoever liveth and be-
6 lieveth in him, ſhall not die eternally, who alſo
" hath taught us (by his holy Apoſtle St. Paul,)
not to be ſorry, as men without hope, for them
" that ſleep in him; we meekly beſeech thee, O
« Father, to raiſe us from the death of fin unto the
“ life of righteouſneſs; that when we ſhall depart
“.this life, we may reſt in him, as our hope is
our deceaſed brother doth: and that at the ge-
« neral reſurrection in the laſt day, we may be
" found acceptable in thy ſight, and receive that
“ bleſſing, which thy well-beloved Son ſhall then
pronounce to all that love and fear thee, ſaying,
6 Come ye bleſſed children of my Father, re-
“ ceive the kingdom prepared for you, from the
beginning of the world. Grant this, we be-
"feech thee, O merciful Father, through Jeſus
65 Chriſt'our Mediator and Redeemer. Amen."
A
)
1
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:
1
!
1
{
:
}
A
S E R M N
Preached at the PARISH-CHURCH of
Saint LAWRENCE JEWRY,
near GUILDHALL;
On Wedneſday, November 18, 1761.
BEFORE THE
ѕ о с т Е тү
FOR
Promoting Religious Knowledge
among the POOR.
i
!
主
​-
-
}
年
​TO THE WORTHY
1
so CI E TY
FOR
Promoting Religious KNOWLEDGE
among the Poor;
This SERMON is,
With all Eſteem and Reſpect, inſcribed
and dedicated, by
1
Their faithful, and
willing Servant,
for CHRIST's Sake,
T. JONES.
Y
[ 323 ]
A
SER M Ο Ν
0 N
2 COR. V. 14.
The love of Chriſt conſtraineth us.
IT
T is a material defect in all the ſyſtems of
morality which have been left us by the hea-
then ſages, that however beautiful and lovely they
have painted virtue to the eyes
of
men, repreſent-
ing her precepts as very conducive to their trueſt
intereſts; yet how to perform that which is good they
find not: they convince us, it is true, of the rea-
ſonableneſs and neceſſity of moral goodneſs, but
furniſh us with no power or principle, whereby to
reduce their precepts into practice. They leave
mankind the ſame poor, helpleſs creatures they
find them; convinced indeed, that univerſal obe-
dience is juſtly due from a creature to his creator,
enamoured with the charms of virtue, making
many a feeble effort towards the practice of it,
but fo tied and bound with the chains of a corrupt
and depraved nature, that when they would do good,
evil is preſent with them.
Nor are the ſchemes propoſed to us by the ſons
of infidelity in our own tiines, leſs diſcouraging.
They
Y 2
324 A Sermon preached before the
oth
They have nothing to offer in exchange for the
goſpel of Chriſt, that will at all ſecure the glory
of God, or produce a moral change in the hearts
of men.
That evil bias, which our natures have
received, continues ſtill an inſuperable difficulty,
how refined and well digeſted foever their fyftems
are. To give mankind the power as well as the
inclination to pleaſe God, and to ſerve him ac-
ceptably, is the ſole prerogative of his own reve-
lation. What all the ſyſtems of men could not
accompliſh, the chriſtian diſpenſation hath moſt
happily effected. That bleſſed book, the Bible,
not only acquaints us with our natural ſinfulneſs
and miſery, but alſo points out to us the means
and method of recovery; ſhews us on whom our
help is laid, and directs us where to apply for
ſtrength and grace to carry every good purpoſe into
execution. Real chriſtianity inſpires the foul with a
vital principle, whereby the practice of virtue
and goodneſs, ſo hard to nature, is made eaſy and
delightful.
Such a principle as this the Apoſtle refers to in
our text : he had gone through many hardſhips
for the goſpel's fake, had met with many difficul-
ties, was expoſed to many dangers, and held in
contempt by the wiſe and prudent of the world,
for making the great profeſſions he did, and for
ſubmitting to ſuch inconveniencies as his miniſte-
rial labours brought upon him. But, ſtrange and
infatuated as he and his aſſociates appeared in the
eyes
Society for promoting Religious Knowledge. 325
,
eyes of carnal men, they were actuated by the
nobleſt principle, namely, a principle of love and
gratitude to their dear Redeemer. This it was
that made them ſuperior to every difficulty, and
cauſed every mountain to become a plain, before
them: the love of Chriſt conſtraineth us.
In my further diſcourſe on theſe words, I intend
to inquire,
I. What we are to underſtand by the love of
Cbrifl.
II. How the love of Chriſt may be ſaid to con-
ſtrain us. And,
III. What the love of Chriſt conſtrains us to.
And then, in the laſt place, I ſhall conclude
with an application ſuitable to the preſent oC-
caſion.
56 And may the words of my mouth, and the
16 meditations of all our hearts, be now and ever
" acceptable in thy ſight, O Lord, our ſtrength,
" and our Redeemer !"
The generality of interpreters underſtand this
expreſſion in two ſenſes.
iſt, As referring to the love of Chriſt to his
church, and 2dly, as expreſſive of a love of
Chriſt implanted in the heart of the true believer!
.We will therefore conſider the expreſſion in
both theſe ſenſes : and firſt, as referring to the
love of Chriſt to his church. How great this
love was will appear, if we reflect to what un-
ſpeakable miſery fin had reduced mankind, In
Adam
1
Y 3
!
326 "A Sermon preached before the
Adam we all died. The iniquity of our firſt pa-
rents, with all its guilt and aggravation, was
charged upon their poſterity: nor was their guilt
"imputed to us only, their ſinful and corrupt na-
ture is alſo imparted to all their deſcendants.
Behold, I was Mapen in iniquity, and in ſin hath my
mother conceived me, ſaith the pſalmiſt *. By one
man's diſobedience, many were made finners, faith the
Apoſtle to the Romans, v. 19. And, not to
multiply proofs, (eſpecially to this aſſembly) we
read in the 12th verſe of the ſame chapter, By one
man ſin entered into the world, and death by fin; and
ſo death paſſed upon all men, for that all have finned.
Indeed the ſcriptures are full of this important
truth, and the whole ſcheme of our redemption
goes upon this ſuppoſition ; namely, that man is a
guilty; fallen creature, and ſtands in need of a Sa-
viour to reſcue him from miſery and deſtruction.
Whoever finds himſelf unwilling to believe this
ſcripture-doctrine of original fin, need only ex-
amine his' own heart, and take a view of what
paſſes there; how great an averſion to God and
goodneſs, how ſtrong a propenſity to all that is
: evil, how cloſe an attachment to this preſent
world, and he will be ſoon convinced, he carries
about him a very clear, though a very melancholy
proof of the truth of it. Men'are ſtrangers to
his truth, becauſe they do not attend to it, be-
cauſe they will not turn their eyes inward, They
Hatter themſelves their hearts are nog ſo bad, and
i
deſpes
!
Society for promoting Religious Knowledge. 327
deſperately wicked, as the word of God repreſents
them to be.
For the heart, of map is like ſome ftagnant
lake, which, though full of putrid filth, yệt, in
calm ferene weather, when the ſoil iş ſettled at the
bottom, preſents a ſurface that looks like clearners
and tranſparency ; reflects the oppoſite ſun, the
element, and neighbouring trees, and would paſs
on the unwary ſpectator for pure and wholefome
water; but let the air around it be put into mo-
tion, and its swaters be diſturbed and agitated by a
gathețing ſtorm, and ſtraightway it loſes its agree-
yable aſpect, the filth ariſes and overſpreads the ſur-
fạce and the beholder views it in its proper ftatę.
Thus the heart of man, in his natural ſtate, ap-
.pears to others, nay to the man himſelf, as quie
devoid of that ſpiritual filth and corruption the
book of God charges upon it. : While all goes on
... to his wiſh, or while conſcience is lulled, aſleep,
the finner views not himſelf in his native de-
formity. He fancies. himſelf poſſeſſed of many
virtues, and from a diſcovery of ſome amiable
„qualities, he imagines his heart to be a purer foun-
tain, than it is repreſented to be in ſcripture. But
Jet amictions befal him, let țemptations aſſault
him, and make an attack upon his paffions, eſpe-
cially let the ſpirit'* of God awaken, him to a
ſenſe of his ſinfulneſs and danger; and immediate-
.ly corruption begins to riſe, unholy tempers ſhew
themſelves, unbridled appetites and unmortified
See Rom. vii. 9.
lufts
Y 4
1
328 A Sermon preached before the
1
lults ftrive hard for the maſtery, and threaten
him with a total overthrow': then is the finner
experimentally convinced of the truth of that
Tcripture, the * wicked are like the troubled ſea when
it cảnnot reſt, wboſe waters caft up mire and dirt.
This, then, is the ſtate of man, pofſeffed of a
ſinful and depraved nature, far gone from origi-
nal righteouſneſs, and unable of himſelf to pleaſe
his great Creator. 'I
* pr Involved in this guilt and wretchedneſs, we
were expoſed to the penalties of a broken law,
"and, obnoxious to the wrath of an offended God.
-To deliver 'us from this complicated diſtreſs, the
eternal God, of his own mere mercy and gooch
·ñeſs, was graciouny pleaſed to find out a way,
whereby all his glorious attributes might harma-
· nize in the redemption and recovery of ſinful
mán. . This redemption was effected by his only
begotten Son, 'our Lord and Saviour Jeſus Chriſt,
This truly comfortable method of ſalvation was
repealed to our firſt parents ſoon after their fall;
--repeated to the patriarchs ; was delineated to the
"Jewiſh church in all their various ceremonies and
facrifices ; -and more clearly predicted by the pro-
phets.
S. And, in the fulneſs of time, ſince ſo great
was our miſery, that nothing ſhort of omnipotence
· could effect our cure, this † Almighty Word leapt
down from heaven, out of his royal throne, into this
our benighted world. Wherever, this fun of righ,
teouſneſs appeared, he diſperſed the clouds of igno-
lai. lvii: 20.
† Wisd. xviii. 15:
will
I
sance
Society for promoting Religious Knowledge. 329
!
rance and error. This captain of the hoſts of the
Lord dealt deadly havock among our fpiritual
enemies, and opened the kingdom of heaven to all be
lievers. When we conſider how great this perſon
Chriſt Jeſus was, in the glory.he.had enjoyed be
fore all worlds, we cannot ſurely, but acknowledge
it was wondrous love that brought him hither.
Contemplate the bleſſed Redeemer of men, as
ſurrounded with cherubim and ſeraphim, and all
the hoſt of heaven, and then view the meek and
lowly Jeſus, chearfully ſubmitting to veíl his dit
vinity and godhead in a tabernacle of humah
fiefh, and contented to become a deſpiſed man for
our fakes and for our ſalvațion. Contemplate him
as fitting in the kingdom of heaven; infinitely
happy in his own perfections, and having all creal
tutes at his control, and then conſider him who
endured ſuch contradi&tion againſt himſelf. Conſidet
kim, who Thall one day come with tremendous
pomíp to judge the world, ſtanding as a malefactor
at a tribunal of his own creatures. In ſhort, be-
hold him going about doing good, diſpenſing
health and life to all he met with; ſubmitting
chearfully to hardſhips and reproach, proclaiming
"pardon and falvation to a guilty world, working
pout 'a 'complete ſalvation for all his crue diſciples
bị an exact and univerſal obedience to the divine
law which they had broken, and by ſuffering
himſelf to be put to death on the crots, and then
let us ſay, whether we have not abundant reaſon
19 admire and adore the love of Chriſt. How
ftrong
-330 Lite A Sermon preached before the
ſtrong an idea muſt we form of ous: Saviour's
love, it when we confider, that by wwhat he hath
done and ſuffered for us, a complete atonemerit
is made for all our ſins, our pardon purchaſed by
his blood, together with grace and power to live
to the glory of God, and an eternal inheritance
reſerved for us in the kingdom of heaven. It
was ſurely a love that paſſeth knowledge that moved
him to bear our load, and to ſuffer the puniſhment
due to our ſins and tranſgreſſions. For we read
in the fifty-third of Iſaiah. *, The Lord bath laid on
bim the iniquity of us all.
· Again, when we obferve how conſtantly this
Jove of Chriſt to his church, has ,exerted itſelf,
ſince he hath not only purchaſed her with his
blood, but hath guarded and protected her
this day, watched over her with amazing care and
tenderneſs, and promiſed to be with her always,
even unto the end of the world; we cannot but
adopt the Apoſtle's prayer t, that we may know the
love of Chriſt which, pafſeth knowledge ; and ſay with
him, I Chrift, alſo hath loved us, and hatı, given
himſelf for us an offering and a ſacrifice to God, for a
Sweet Smelling favour.
Would any ſincere chriſtian have his views of our
Saviour's love enlarged, let him only recollect the
time when he lived in his ſins. unrepented of, at a
diſtance from the God of his falvațiop, the ſport of
every temptation, the plave of Satan, borne down by
a torrent of ſinful.and unruly pallionsd-apd then let
* Ver. 6. + Eph. iii. 19. IEph, v. 2.
him
1
Society for promoting Religious Knowledge. '331
:
· him inquire, if it was not wondrous love, which took
- pity on him in that deplorable ſituation, plucked
him as a brand out of the fire, awakened him to
a ſenſe of his danger, and upon his humblé appli-
·cation for mercy, few to his relief, and ſpoke peace
to his guilty heart.
1 Long as I have dwelt on this particulary I
cannot prevail upon myſelf to leave it, with
out acquainting the poor thoughtleſs finner,
- if any ſuch be here, that this. love of Cbrift
is free for him, ready to be manifeſted to his un-
worthy ſoul, will he but repent and turn to God.
O hear, and would to God you might obey, his
grácious invitation. Come * unto me, all ye that
labour, and are heavy laden, and I will give you ret.
Laden your conſciences are, and heavily too, with
the weight of ſin unpardoned: what guilty fears,
and diſmal apprehenſions of death and judgment
will, at times, thoughtleſs as you are, break in
upon you! Apply then, I beſeech you, to this
dear phyſician of ſouls, and he will heal you: if
you are but willing to become his diſciples, he like
the ſun in his meridian glory, will diſpel the clouds
that hang around your hearts, will burſt through
your nature's ten-fold night, and introduce life and
light, and peace and joy to your ſinful ſouls.
We'are in the next place to conſider the expref-
fion in the text-as denoting a love of Chriſt implanted
In the heart of the true believer. The real chriſ-
tlan, ſenſible how much he, iş indebted to rich re-
* Matth, xi. 30.
deeming
.
.
+
332
A Sermon preached before the
I
1
deeming grace, cannot but feel a principle of gra-
titude fțir within him. A love to his dear Re-
deemer is ſhed abroad in his heart, and his beloved
appears in his eyes the fairejt among ten thouſand.
This it is that makes the ſervice of God to be per-
fect freedom: the paths of holineſs no longer ſeem
rugged and unpleaſant, but he delighteth in the
law.of his God. For, be it obſerved, that this love
of Chriſt, which the believer experienceth, is not a
mere rapture of animal paffion, but a ſolid opé-
rating principle wrought in the heart by the Spirit
of God, and inclining the poffeffor of it to the
. love and practice of every thing that is good and
praife-worthy. This gives wings to his obedience,
and makes him eager to perform his maſter's will:
This is the diſpoſition of a child of God, the
* upright love thee, ſaith the church; and again,
+ Tell me, Othou whom ny foul loveth, where thou
feedeſt. Under the influence of this divine princi-
ple, the chriſtian, though conſcious of a thouſand
imperfections, can ſay with the diſciple, Lord, I
thou knoweſt all things, thou knoweſt that I love thee,
Here then is one peculiar excellency of the goſpel
ſcheme, in that it doth not, like human ſyſtems
of morality, require brick without ſtraw, but fur-
niſhes the true believer with power over his cor-
ruptions, and ſtrength to obey the commandments
of God. The grace of God, or love of Chriſt
in the heart, being a powerful ſpring and principle
of all holy obedience.
Which leads us to inquire,
II.
*
† Ver. 7. John xxi. 15,
1
Cant. i. 4.
Society for promoting Religious Knowledge. 333
(6
II. How the love of Chriſt may be ſaid to con-
ſtrain us.
The word we render conſtrain ſignifies,
to have a perſon entirely in one's power, and to
carry him wherever we will; and by the love of Chriſt
conſtraining us,” we are to underſtand a power-
ful principle in the chriſtian's ſoul, ſweetly ſubduing
the corruptions of his heart, and bearing him away
in the practice of every goſpel dury. And the pal-
fage is paraphraſed in this ſenſe by the learned
Doctor Hammond * on the place.
Not that we are to imagine the Spirit of God
does violence to our natural powers, or makes
mere machines of men : no, he deals with us as
with rational creatures, and addreſſeth himſelf to
the faculties of our minds. Truths are preſented
to the underſtanding ; which being enlightened,
and the judgment ſettled, the will is ſecured on
the ſide of holineſs, and the affections are made to
follow. The love of Chriſt gently inclines the will,
and ſweetly conſtrains the ſoul to all acts of holy
obedience. And by this bleſſed principle, far ſu-
perior to every motive human ſyſtems furniſh, the
diſciple of Chriſt is carried on, and like ſome gal-
lant ſhip, wafted by winds and ſeas, arrives at the
haven where he would be.
Thus what human ſchemes can never accom-
pliſh, in that they have no power over the heart
* Doctor Hammond's words are theſe ; “ Our love to Chrijf
“ founded on his to us, hath us in its power, to make us
* do whatſoever it will have us.' See allo Leigh's Crit. Sacr.
in verb.
of
1
334
A Sermon preached before the
of man, what the law cannot do, in that it is weak
through the fleſh; the love of Chriſt, a ſupernatural
and divine principle rooted in the heart, fáils not
to produce. Actuated by this, the chriſtian fol-
lows not a round of duty with irkſomeneſs and
diſguſt, as ſome heavy drudgery; but eſteems it
his privilege to walk in the paths of God's com
mandments.' It is his meat and drink to do his bea-
venly Father's will. Sin is his grief and burden";
nor is he at any time ſo truly happy, as when he
enjoys communion with his Lord, and is enabled
to glorify himn in a life of holineſs. A war is de-
clared in his heart againſt the world, the Aeſh,
and the devil; and it is the deſire of his ſoul, to
fight manfully under the captain of his ſalvation.
1
." Are your minds then ſet upon righteouſneſs,
« Oye' congregation, and do ye wiſh to practiſe
" the thing that is right, O ye fons of men ?"
Do you long to be delivered from the bondage of
corruption, and to be tranſlated into the liberty
, of
the fons of God Look up to him in fervent prayer
and faith, that he would implant this bleſſed prin-
ciple, this love of Chriſt in your hearts, that you
may
66 adorn the doctrine of God our Saviour in
66 all things.”
But we are to inquire,
III. What the love of Chriſt conſtrains' us to.
The love of Chriſt, or the ſaving grace of God in
the heart, is an active, practical principle, leading
the perſon influenced by it, into the obſervance
of
1
-7
1
1
Society for promoting Religious Knowledge. 335
of every duty relating to God, our neighbour,
or ourſelves. The particulars of which, it is not,
to be expected, I ſhould now enlarge upon. Suf-
fice it to remark, that in vain do men talk of the
goſpel, and experiencing the love of Chriſt, if their
lives and converſations correſpond not with the pro-
feffions they make.
I mention this, becauſe there are many in theſe
days who have much to ſay for goſpel-truths, and
make great pretenſions to the love of Chriſt, but
for want of proper fruit in their conduct, too often
bring reproach on our moſt holy faith. The truth,
is, men of fanguine tempers and ſtrong paſſions,
may work themſelves up to a certain pitch, and
from an extraordinary flow of ſpirits, which may
be accounted for mechanically, are led to fancy
themſelves the favourites of heaven, and aſſuredly
poffefled of the love of Chriſt : and, if there be
ſomething of an animal affection, to the perſon of
our Saviour, excited by hearing of his love to man-
kind, the perſuaſion will be ſo much the ſtronger ;
and it is no uncommon caſe, to ſee the perſons
above deſcribed, impelled by.fiery zeal, bitterneſs
of ſpirit, ſelf-ſufficiency and conceit, ſpiritual pride,
attachment to ſyſtem and party, and many unholy
tempers directly repugnant to the religion of the
meek and lowly Jeſus. Now the love of Chriſt,
truly and properly ſo called, goes much deeper :
it is not a notion in the head, or a mere impulſe
on the paſſions, but a ſolid principle of holineſs,
feated
336 A 4 Sörmar-preached before the wave
i
4
ſcated in the heart, and, influencing the life-arich
converſation. And a man may be an utter från
ger to thoſe ſenſations fome perſons of fanguine
tempers experience, and yet be undoubtedly CÓÀ
ftrained to holineſs of life by the lave of Chrift. It
That perſon may be aſſured he is led by this
divine principle, the deſire of whoſe ſoul is to the
Redeemer's name, and who makes it his ſtudy to
glorify him in a pious and holy life. For * the
grace of God hath appeared unto all men, teaching us,
that denying yngodlineſs and worldly lufts, we fould live
Soberly, , righteouſly, and godly in this preſent world. +
Şo that the love of Chriſt conſtrains the actual
poſſeſſor of it into all acts of piety and holineſs!
towards God; teaching him to reverence his fqo
cred name, his word, his ordinances, his day, and
holy will and pleaſure, and enabling him to wait
on the Lord in frequent fervent prayer. -«Withi
regard to himſelf, it makes him concerned to keep
a conſtant watch, over, the appetites of his body},
and the tempers.of his mind, that he be not overn
come, of „euils, With reſpect to his neighbour, this
heavenly principle admoniſhes him to keep a conſcia.
ence void of; offence; to obſerve a decent and quiet.
ſubmiſſion to authority; to be ſtrict and juſt in
all.bis dealings; to render to all their dues glico be
particularly conſcientious in the diſcharge of eventy
relative and ſocial duty: Whatever berthe entiel, s
belieyer's, ſtate of life, he conſiders.Thimſelf asi
* Titus ii. 11, 12:
placed
14
1
r
2
Society for promoting Religious Knowledge. 337
placed therein by his beloved Lord and maſter,
that he may glorify him in his generation. And
without a peculiar attention to theſe things, relia
gion is no more than a name. For * berein faith
our Saviour, is my Father glorified, that ye bear much
fruit, fo fhall ye be my diſciples.
Moreover, the true diſciple of the bleſſed Jee
fus, conſiders himſelf as indiſpenſably bound to
live in charity with all men, eſpecially to love all
thoſe who own the Lord Jeſus, however diſtin-
guiſhed by names or parties. Not confining his
affection to any particular ſet of men, but to let
his love be unlimited and uncircumſcribed, like
that of his heavenly Father, who cauſeth the ſun
to ſhine on the evil and on the good, and ſendeth rain
on the juſt and on the unjuſt.--He will alſo think
it incumbent on him, to bear with the infirmities
of his breſhren, and to cheriſh a ſpirit of forgive-
neſs and love, even to his bittereſt enemies, meekly
ſubmitting to cenſure and reproach, and patiently
bearing the croſs of Chriſt. He will make it his
ftudy to do all the good he can, both to the bo,
dies and ſouls of men ; to their bodies, by con-
tributing to their neceſſities, and giving them al}
the relief the providence of God ſhall bleſs him
with ability for. Eſpecially will it be the delight
of his heart, to render every ſervice in his power
to the immortal fouls of his fellow-finners. Sen.
fible what bleflings himſelf hath found, he will
* John xv. 8.
Z
long
338
A Sermon preached before the
long to communicate them to others alſo; like one,
who, lately preſerved in ſhipwreck, and fafely
landed on ſome hoſpitable ſhore, looks out for his
friends and brethren, who are ſtill toſs'd on the
tempeſtuous ocean, buffeting the waves, and ex-
poſed to the mercilefs fury of the ſtorm ; throws
out a ſignal, and endeavours to draw them to
the happy ſpot where he has found ſhelter and
fecurity.
And this leads me to conclude with an applica-
tion ſuitable to the preſent occafion.
Actuated, we truſt, by the motive in the texty
che preſent Society embarked in their laudable
deſign to promote the glory of God, and the eter-
nal welfare of their fellow-creatures. Beholding
with concern the deluge of wickedneſs that over-
fpread their country, they were conſtrained to ſtand
forth and plead the cauſe of Chriſt, againſt the
prevailing iniquities of the times. The principal
objects of their charity, are the poor and ignorant,
amongſt whom they make it their buſineſs to dił.
tribute bibles and other practical books. And
when we conſider how much theſe perſons ſtand
in need of ſuch helps, and that the emiſſaries of
the church of Rome are but too ſucceſsful in poi-
ſoning the minds of the ignorant and unwary, all
good men cannot but approve this excellent inſti-
tution,
This Society conſiſts of minifters, and private
chriſtians of different denominations, and by a
happy
Society for promoting Religious Knowledge. 339
happy extinction of parties, they agree to leave
all leſſer differences, and firmly unite in promoting
the cauſe of religion and virtue. And it is amaz-
ing to think, how the good providence of God
"hach ſmiled upon their attempts. They have met
with great ſucceſs among
their
poor
and ignorant
brethren, not only in this city and ſuburbs, buc
alſo in many other parts of the kingdom: nor is
their charity confined to this nation only, our Ame-
rican plantations partake of their bounty, and many
poor negroes abroad, who were ſtrangers to the
goſpel of Chriſt Jeſus, are now ſending up praiſes
and thankſgivings to almighty God, for the bene.
fit they have received from this Society. It is
now above eleven years, I think, ſince this Soci-
ETY was firſt eſtabliſhed, in which time they have
diſtributed upwards of ninety-two thouſand bibles
and other religious tracts. Not unto us, O Lord,
not unto us, but unto thy name give glory, for thy mercy
and for thy truth's ſake.
Such being the nature and the deſign of this
SOCIETY, they hope you will not deny them
your charitable help and aſliſtance. They beg, in
behalf of thouſands of your poor brethren, that
you will leave ſomething behind you towards car-
rying on this work and labour of love. Contribute
chearfully, if in your power, and give with a
willing mind; nor fear the bread you caft upon
the waters inäll be loft, for you ſhall find it again
after many days.
Having
Z 2
340 A Serinon preached before them
V
Having'thus briefly acquainted you with the last
dåbie.intentions of the charity, and follicitedi yout
kina 'altiſtarice, will you'indulge 'me with a few mi
nutes, while, with all deference and reſpect; I bég
leave to offer a word of advice to the members of
this SOCIETY!
. And in the-firft place, my honoured, brethren,
let the conſideration of the goodneſs of God; in
bleſſing our feeble attempts with ſuch wondrous
ſucceſs, excite our praiſe and thankfulneſs. How
can we but adore the riches of divine goodneſs,
in employing ſuch unworthy creatures, and mak-
ing one poor finner his inſtrument to the conver-
ſion of another ? To him be aſcribed the glory
and the praiſe.
zdly, Let our ſucceſs hitherto animate us to per-
ſevere. Diſcouragements we muſt expect, but the
God whom we ſerve reigneth over all. Reproach
is the conſtant attendant upon theſe ſchemes which
tend to promote the - intereſt of religion; but let
us be of good courage, and remember that, in
ſuch a cauſe, reproach is our greateſt honour.
3dly, Let us be often putting up our prayers to
the God of all grace, for the continuance of his
bleſſing on this our inſtitution, and that he would
be graciouſly pleaſed to own our endeavours to the
ſalvation of many ſouls.
Laſtly, Let us be particularly careful, my be .
loved brethren, of our own lives and converſati-
ons; be it our ſtudy, not only to ſpeak but to live
for
Society for promoting Religious Knowledge. .341
for Chriſt. With how ill a grace ſhall we offer; in-
ſtruction to others, if our lives contradict the profef-
fions, we make? Let our own upright and exem-
plarý fonduct be, a comment on the books, which
we put into the hands of our poor brethren: lec
us convince the world we have been with Jeſus,
by Shewing forth bis praiſe, not only with our lips, but
in our lives. And, as many as walk according to this
tule, peace be on them and mercy, and upon the Iſrael
of God. Amen.
bingen
Z 3
А
4
在
​A
S E R M ON
Preached at the
V ISI TATION
OF THE
Reverend Dr. THACKERAY,
ARCHDE A CON of SURRY;
On Tueſday, September 16, 1755.
AT THE
PARISH CHURCH
OF
ST. SAVIOUR, SOUTHWARK.
THE FIFTH EDITION.
24
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m.
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{܀
-g܃ ܃ ܃ ܃ ܃ ܃ ܃ ܃ ܃ ܃ ܃ ܃ ܃
܃ ܃ ܃ ܃ ܃ : .'
4
ܚܙ
f
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ܐ
Τ Ο
The Reverend and WORSHIPFUL
Dr. T H ACKERAY,
ARCHDE ACON of SURRY;
AND TO
The REVEREND the CLERGY
OF THE
DEANERY of SOUTHWAR K,
This SERMON is Dedicated
With all due Deference and Reſpect,
By their affe&tionate younger Brother,
St. Saviour, Southwark,
Oa, 10, 1755.
T. Jones.
1
.
1
1
*
|
THE
P R E F A C E.
CO
W
I had no thoughts of committing it to
the preſs, nor, indeed, for ſome time after I
had delivered it; but, as I find it has been
miſrepreſented by ſome, and miſtaken by
more, I now ſend it abroad to anſwer for it-
felf: I ſend it forth as my public teſtimony,
and the world is welcome to treat it as it ſhall
think proper. I am prepared for the offence
it will unavoidably give to ſome people; but,
bleſſed be God, I am not to be terrified with
an hard name. If the bleſſed Jeſus ſhall be
pleaſed to accompany this diſcourſe with his
divine grace, and make it the inſtrument of
convincing any one of my brethren, I ſhall
think myſelf amply rewarded for my trouble.
A
i.
.
:
1
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[ 349 )
A
Viſitation SERMON.
ACTS Chap. xx. latter part of the 26th verſe.
-I am pure from the blood of all men.
H
APPY Paul, who could make this aſſer-
tion! Happy are thoſe of his ſucceſſors, who
can make his words their own! May the eternal
God increaſe their number! Theſe words are part
of St. Paul's addreſs to the elders of the church at
Epheſus, when he was about to depart from them.
His affairs would not permit him to go to Epheſus,
buit, when he was at Miletus, he ſummoned the
elders of the church to appear before him; and,
when they were come to him, he ſaid unto them, Ye
know, from the firſt day that I came into Afia, after
what manner I have been with you, af all ſeafons, fer-
ving the Lord with all humility of mind, and with
many tears and temptations which befel me by the lying
in wait of the Jews; and how I kept back nothing
that was profitable unto you, but have ſhecved you and
bave taught you publicly, and from houſe to houſe, tel.
tifying
2
350
A Viſitation Sermon.
tifying both to the Jews, and alſo to the Greeks, res
pentance toward God, and faith toward our Lord
Jeſus Chriſt. And now bebold I go, bound in the Spirit,
unto Jeruſalem, not knowing the things that ſhall be-
fall me there, ſave that the Holy Ghoſt witneſſeth in
every city, ſaying, that bonds and afflictions abide inę.
But none of theſe things move me, ' neither count I
arty life dear unto myſelf, ſo that I might finiſh my
courſe with joy, and the miniſtry which I have re-
ceived of the Lord Jeſus, to teſtify the goſpel of the
grace of God. And now, behold, I know that ye all
among whom I have gone preaching the kingdom of
God, ſhall ſee my face no more : wherefore I take you
to record this day, that I am pure from the 'blood of
all men. The doctrines St. Paul laboured ſo ear-
neſtly to inculcate, were, repentance, or converſion
to God, and faith in our Lord Jeſus Chriſt : this was
the commiffion he had received; and, becauſe,
by the grace of God aſſiſting him, he had exe-
cuted it faithfully, recommending it by his own
example, and ſparing no pains to bring ſouls on
their way to his bleſſed maſter, he therefore declared
that he was pure from the blood of all men.
This commiſſion every miniſter of the goſpel is
honoured with, and it is incumbent on us to imi-
tate the Apoſtle's practice, that we too may be able
to ſay, when we are called to give an account, of
our ſtewardſhip, we are pure from the blood of all
'men. . We cannot but be ſenſible it will be 'our
greateſt happineis to be able to make this decla-
ration;
A Vifitation Sermon.
351
Tation; and, before we can juſtly declare this, we
muſt have performed, as far as in us lies, what is
required pfr us as miniſters of Chriſt, and what we
have folemnly promiſed and ſworn to do.
dyhall, therefore, make it my buſineſs in the
following diſcourſe, to ſet forth the great duties
of a gospel miniſter, and then to make a ſuitable
application to ourſelves.
And may the holy and eternal Spirit of God
vouchſafe us his gracious preſence at this time, may,
he take all our hearts into his own poffeffion, may
he remove all oppoſition and prejudice from our
minds, and enable us to attend with meekneſs
on what ſhall now be delivered, either out of his
word or agreeable. thereto.
Firſt, then, I am to ſet before you the great
duties of a goſpel miniſter,
And here, my reverend and honoured brethren,
let me intreat your ſerious and candid attention. .
If I ſpeak plainly, impute it to a deſire of dif-
charging the office aſſigned me, and not to any in-
clination to offend.
'Tis impoſlible to give a full view of the mini-
fterial duty in the finall compaſs of a diſcourſe: I
can only inſtance in a few particu/ars : and firſt,
Pris our duty to preach, not ourſelves, but Chriſt
Jeſus çlie Lord. The Apo!tle in the text declares,
that he is pure from the blood of all men, becauſe
lie had preached repentance toteard God, and faith
in
1
352
A Viſitation Sermon.
in our Lord Jeſus Chrift. Thefe are the doctrines we
are to preach; we are to tell the people committed to
our charge, that they are fallen creatures, that their
nature is depraved and corrupt, and that they muſt
come to the Lord Jeſus Chriſt for repentance and faith
to have that evil nature removed. The whole ſcope
and tenor of the ſcripture runs thus : that man is
a fallen creature, that his nature is averſe to God,
and that he has no power to turn himſelf from
darkneſs unto light by any will of his own. The
ſcriptures repreſent mankind in a ſtate of nature,
as dark and blind; they declare, that nothing can
enlighten an unconverted ſoul, but the reviving
rays of Chriſt the ſun of righteouſneſs. They give
us no account of the dignity of our nature, they
do not amuſe us with a detail of our moral excel-
lencies, but tell us in plain terms that we are born
in fin, that there is none righteous, no not one, that
we are all by nature gone out of the way, that we
are altogether become abominable ; they tell us alſo,
that nothing can raiſe us from this diſmal ſtate but
the operations of the Spirit of God; that of our-
felves we cannot ſo much as think.a good thought.
Theſe things therefore, we are to teach and exhort ;
for, till we make our hearers ſenſible of their fin-
fulneſs and danger, we cannot expect they will ap-
ply to the remedy. We are to inform the people
committed to our charge, that there is an abſolute
neceflity for their ſeeing their own vileneſs, before
they
A Vifitation Sermon.
353
1
they can be made partakers of the grace of the
goſpel.
After having convinced finners of the error of
their ways, and, by the bleſſing of God on our
miniſtry, induced them to ſeek for mercy, we are
then to point out to them the Lord Jeſus Chriſt,
the dear Redeemer of the world, who died for their
fins, with whom there is mercy, and with whom
there is plenteous redemption ; we are to adviſe
them to beg the aſſiſtance of the Holy Spirit of
God to apply, the merits of this bleſſed Redeemer
to their hearts : it is our duty to warn finners of
the danger they are in, and to invite them home
to the bleſſed Jeſus, through whoſe merits we are
to propoſe to them a free falvation, without their
own merits or deſerving.
Amuſing our hearers with ſchemes of our own,
with ſyſtems of natural religion, which never had
any exiſtence but in idea, is not preaching Jeſus
Chriſt ; wrapping them up in the conceit of their
own abilities is diametrically oppoſite to the gof-
pel, and the greateſt injury we can poſſibly do
them.
Again, as the people are not to be harangued
on the dignity of their nature, ſo neither ought
they to be told that their own works can plead
their cauſe with God, or that they have the leaſt
hand in their 'juſtification. It is our duty (if we
would be faithful to our truſt) to inform them, that
they muſt come to Chriſt as ſinners, owning their
inſuf-
Аа
354
A Viſitation Sermon.
inſufficiency, and aſcribe to him the whole glory
of their falvation. :
We are told in ſcripture, that the heart of man
is only evil continually ; that God hath concluded all
under fin; and with regard to our recovery by Jeſus
Chriſt, we are told, there is no other name under
heaven given among men, whereby they can be ſaved,
but only the name of our Lord Jeſus Chriſt : There-
fore, being juſtified by faith, we have peace with God,
through our Lord Jeſus Chriſt. By grace are ye ſaved
through faith, and that not of yourſelves; it is the gift
of God, not of works, leſt any man ſhould boaft. Theſe
texts, with many others which might be produced,
fufficiently prove, that mankind by nature are in a
ſtate of ſeparation from God, and that their falva-
tion is entirely owing to the Lord Jeſus Chriſt,
without their works or performances.
As I have the authority of the bible, I have alſo
the authority of our own church, which, I truſt,
I ſhall always honour and revere next to the word
of God.
In her ninth article, intitled, Of original or birth
fin, ſhe declares, " That man is
very
far
original righteouſneſs, and is of his own nature
“ inclined to evil, ſo that the Aeſh lufteth always
contrary to the ſpirit, and therefore in every
perſon born into the world it deſerveth God's
66 wrath and damnation.”
This is our church's fyftem of natural reli-
gion.
gone from
In
i
L 1
A Viſitation Sermon.
355
1
66
In her tenth article of free-will, ſhe tells us her
opinion of moral agency, ſo much contended for
of late.
6 The condition of Man after the fall of Adangz
“ is ſuch, that he cannot turn and prepare himſelf,
“ by his own natural ſtrength and good works, to
faith, and calling upon God; wherefore we have
no power to do good works pleaſing and ac-
ceptable to God, without the grace of God by
« Chriſt preventing us, that we may have a good
“ will, and working with us when we have that
“ good will."
And that juſtification by faith alone is the
doctrine of the church of England, ſhe convinces
us in her eleventh article of the juſtification of
4
CC
man.
CS
“ We are accounted righteous before God only
" for the merits of our Lord and Saviour Jeſus.
“ Chriſt, through faith, and not for our own
" works or deſervings; wherefore, that we are
juſtified by faith only is a moſt wholſome doc-
trine, and very full of comfort, as more largely
" is expreſſed in the homily of juſtification.
I muſt refer thoſe who are deſirous of farther
evidence, to the excellent 'homilies of our church,
where they will find theſe great truths frequently
and ſtrongly inculcated; more eſpecially in the
firſt homily on faſting, in the two ſermons on ſalvation
by Chriſt, and in the firſt komily on good works an-
nexed to faith : theſe evidences ought to be ad-
A a 2
mitted
1
356
A Viſitation Sermon.
mitted by us as ſtrong proofs, becauſe we have
all ſubſcribed, and ſolemnly engaged to abide by
them.
We ſee, then, that preaching juſtification by
works is no part of a miniſter's duty. I mean not
to decry a life of piety and holineſs, God forbid;
I
mean, (as I am taught by our own church) that
we are juſtified by the free grace of God in Chrift
Jeſus. Faith is the inſtrument by which this
juſtification is applied to the ſoul, and works are
the fruit and ſign of the genuineneſs of our faith.
It is plain, works can have no hand in our jufti-
fication ; becauſe we are expreſly told, that of
ourſelves we can do no good works. We cannot
be juſtified by works, becauſe we can do no good
works till we are juſtified. They are the fruit of
the Spirit of God working in the hearts of all
his people, inclining them both to will and do of
his good pleaſure. Thus we are told in the twelfth
article, that good works are the fruits of faith, and
do follow after (not go before) they follow after
juſtification ; and even then they cannot endure the
ſeverity of God's judgment; yet, being the conſe-
quence of juſtifying faith, they are pleaſing and ac-
ceptable to God. But then I would obſerve, that
by faith I do not mean a bare belief, (the Devils
have this) but a principle wrought in the ſoul by
the Holy Spirit of God enabling the ſinner to ſee
his ſins pardoned, and leading him into all holineſs
of heart and life.
In
A Viſitation Sermon.
357
1
In ſupport of this, I appeal to the homily on
Eafter-day, and to the ſermons on the ſacraments.
Works then are the conſequence of a juſtifying
faith; and, for a miniſter to preach up works to
a congregation who have experienced nothing of
the love of Jeſus on their fouls, is full as abſurd
as to begin to build at the top, without laying the
foundation.
But a late apologiſt for the clergy hath told us,
(what, I am ſure, I ſhould never have dreamed
of) that we are to take it for granted, that all our
hearers are ſincere believers in Jeſus Chriſt. Now,
for my part, I cannot take this for granted. I hear-
tily wiſh that one in fifty was a ſincere believer.
Believe they may as the devils do, but this is not
faith, I can look upon ng man to be a ſincere
believer in Jeſus, but one whoſe heart is changed,
who has felt the weight of ſin, and has experi-
enced, or, at leaſt, is deſirous of experiencing the
pardon of God to his ſoul: but I cannot look on
thoſe to be fincere believers, who, though they
make an outward profeſſion, have never felt the
power of the goſpel in their hearts, nor ſhew the
fruits of it in their lives and converſations; for, as
our 12th article expreſſes, “ By theſe works a lively
í faith is as clearly diſcerned, as a tree is known
" by its fruits."
Theſe, my brethren, are the doctrines we are
bound to preach: this, namely, free ſalvation by
the Lord Jeſus Chriſt, is the doctrine poor ſinners
want, and what they would gladly flock to hear.
Theſe
Аа 3
358
A Viſitation Sermon.
Theſe doctrines it is our duty to preach with all
diligence; we are to propoſe them to our people,
whether they will hear or whether they will for--
bear. We are not to fear the face of man: we
muſt expect oppoſition from the men of this
world, if we preach the goſpel in ſincerity. Our
maſter himſelf gave offence, his Apoſtles gave
offence, and all his miniſters, who have dared to
preach free ſalvation by his name, have always
given offence. But, notwithſtanding the oppoſition
we are ſure to meet with from carnal men, we
muſt reſolve to go on, and preach the word with
all boldneſs. If we fear the face of man, we can
never perform what is required of us. We muſt
fear no man's perſon, but declare unto all the whole
counſel of God, whether they will bear.or whether
they will forbear.
But in order to ſpeak the word with power, we
muſt experience, or, at leaſt, deſire to experience
theſe things in our own hearts. When the word
goes from the heart it will always reach the heart.
Oh! how powerfully will the goſpel of Jeſus prevail
over all oppoſition, when it comes from the heart
of the preacher.
Again, if we deſire the word ſpoken by us ſhould
take effect, we muſt be inſtant in ſeaſon and out of
ſeaſon. We muſt omit no opportunity of inviting
linners to God, we muſt make it our meat and
drink to do the will of bim that ſent us.
The mini-
fter of Chriſt is always in his element when he
is inviting finners to return to his bleſſed maſter,
Converting
A Viſitation Sermon.
359
Converting fouls, and not lording it over God's be-
ritage, is the duty of a chriſtian preacher; and,
indeed, if our own hearts are ſprinkled with the
blood of Jeſus, we ſhall deſire nothing ſo earneſtly
as to feed the flock of God with the ſincere milk
of the word; we ſhall not want to baſk in the
dignities and preferments of the church, but ſhall
be willing to ſpend and be ſpent in our bleſſed maſ-
ter's ſervice; we ſhall not think we have diſcharged
our duty by having performed ſome few outward
ſervices, but ſhall ever be employed in our maſter's
buſineſs. And if we are not thus employed we
are none of his ſervants. We may bear his name,
it is true, but unleſs we are diligent to publiſh the
glad tidings of ſalvation by Jeſus Chriſt, we are
baſtards, and not fons; we may profeſs to ſerve God,
but we are all the while ſerving our own belly.
Once more.
It is our indiſpenſable duty to re-
commend our doctrine by our lives and convera
ſations.' Whatever may have been our practice
before we were converted, being once perſuaded
of the truths of the goſpel, we are bound to em-
brace them, and become patterns to our flock in
all holineſs of converſation.
Thus have I pointed out ſome few of the duties
required of a goſpel miniſter ; and who is ſufficient
for theſe things? No one, in his own ſtrength, none
but ſuch as are aſſiſted by the good ſpirit of God.
Our office, my brethren, requires great things of
us; and we have great reaſon to beg God's di-
A a 4
rections,
260 A Viſitation Serinon.
: rections, that we may be able to diſcharge it aright.
This brings me, as I propoſed, to apply what has
been ſaid to ourſelves.
And now, my brethren, are we pure from the
blood of all men ? Let us lay our hands on our
hearts, and aſk ourſelves the queſtion ; and may
the eternal God, in whoſe preſence we are, enable
us to anſwer aright! do we preach free ſalvation by
Jeſus Chriſt
, or do we preach for doctrine the
commandments of men ? We have all folemnly
engaged to preach free falvation by Jeſus Chrift
,
without man's merits or deſervings
. I would lay a
greater
ſtreſs upon this, becauſe this doctrine is
grown into great diſrepute of late ; and ſome men
are not only contented to neglect theſe great truths,
but have the aſſurance to bránd them with enthuſi-
áſm. How they can reconcile this with their oaths
and ſubſcriptions they are to determine ; reconcile
it to the word of God they cannot.
'Tis a general complaint, that our churches are
leſs frequented than they uſed formerly to be, and
that a degeneracy of manners univerſally prevails.
Now I may venture to affirm, that the moral
preaching, ſo much in vogue, is the cauſe of all
this. In ſhort, we have preached morality to
long, that we have hardly any morality left; and
this moral preaching has made our people ſo very
immoral, that there are no lengths of wickedneſs
which they are afraid of running into. And how
ļould it be otherwiſe ? We have forſaken the
chriſtian dó&trines, the fountain of living“ waters,
and
1
A Viſitation Sermon.
361
and have bewed to ourſelves broken ciſterns which will
bold no water.
Juſtification by Chriſt alone, as I have already
obſerved, is the doctrine of the goſpel and of our
own church, and never, till within a century ago,
had thoſe who call themſelves miniſters the fące to
contradict it.
Preaching works aroſe from hence : in the grand
rebellion, when religion was made a ſtalking horſe
to ſerve the blackeſt and moſt diabolical purpoſes,
many perſons concerned in it perverted the chriſ-
tian doctrine of juſtification by faith, and afferted,
that believing only in the name of Jeſus would en-
title them to eternal joys. This was downright
antinomianiſm. Some faithful miniſters thought
it their duty to ſtem this torrent of iniquity, and
to declare in all their diſcourſes, that that could
be no true faith in Chriſt which was unartended
with its proper fruits. This method of preaching
was ſoon abuſed, and, at laſt, paved the way for
the preſent method of preaching juſtification by
works; and ſo, in order to avoid antinomianiſm,
we are at laſt run into rank arminianiſm; and I am
forry to ſay, the arminian doctrine of juſtification
by works has too long prevailed among us, and
it is high time it ſhould be exploded. I am ſure
it is coụnterfeit divinity, and will never paſs cur-
rent in the court of heaven. . It has indeed been
a long time eſtabliſhed among us, and the learned
Dr. Edwards, in the ſecond volume of his Preacher,
complains
362
A Viſitation Sermon.
+
complains of it. His words are theſe : “ That
" there is a great declenſion from the primitive
“ truths is too manifeft to be concealed; yea, and
" the perſons concerned do not deſire it ſhould be
« concealed; for they proclaim it to the world,
" and therefore they cannot complain that I have
“done them any wrong. The writings and diſ-
“ courſes of our divines bear witneſs daily, that
" the arminian points are their delight, and theſe
they are continually cultivating and bringing
" to perfection. Remonftrantiſm is eſpouſed by
« our chiefs, it appears in a canonical habit, it is
“ voted to be orthodox, and it even paffes for the
«s articles of our church. Nothing will go down
« with the bulk of our clergy but this. All other
" doctrines are eſteemed by them as a religious
“ and better fort of canting and gibberiſh ; and
yet, by the way, it is obſervable, what good
“ company theſe gentlemen keep, Pelagians,
Papiſts, and Socinians, theſe, all along in their
« ſeveral tenets, are their aſſociates, their com-
“ rades, and their friends, whom yet at other
“ times, they pretend to diſike, and hold no cor-
reſpondence with, yea, they ſeem to thew a
great' antipathy againſt them; but, it ſeems,
they can unite very peaceably in their doctrines,
si'which I wiſh may not be a preſage and fore-
CC
runner,
of their joining in more.
" that the perſons who are moſt concerned in this
“ diſcourſe may ſeriouſly conſider what I have
(6
06
God grant
66 ſaid
A Viſitation Sermon.
363
" ſaid before it be too late.” Thus far this great
“ and good divine.
If we believe the ſcriptures, if we pay the leaſt
regard to our own church, if we attend to the
words already quoted, we muſt be ſenſible, that
preaching juſtification by works is indeed an un-
chriſtian and a moſt damnable doĉtrine; in ſhort,
it is downright popery. Juſtification by works
is not the proteſtant but popiſh doctrine.
If we neglect to preach the doctrine of ſalvation
by Chriſt alone, without mincing the matter, we
are guilty of perjury. Thoſe who make a conſci-
ence of their oaths and ſubſcriptions will not be
offended at this plainneſs of ſpeech: thoſe, who
do not, ought to be told of it; and, I pray, God
convert them.
I obſerved before, that this doctrine has been
branded with the name of enthuſiaſm. I ſhall
convince you of the abſurdity of this notion in
the words of the divine above-mentioned.
“ Conſider how unreaſonable it is to cry out
againſt new lights, to profeſs our diſike of in-
“ novations, to condemn the giddy ſectaries for
turning about with every wind of doctrine, and
yet to be really guilty of this ourſelves. Armi-
nianiſm is a new ſcheme of religion, which de-
faces the antient portraiture we had of the di-
« vine nature and attributes; it is a new faſhion,
" and mode of divinity; and yet we boaſt that
se our faith is immoveable, that we ſtand faſt and
“ keep
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A Viſitation Sermon.
ic
keep our ground, and are fixed on our centre,
" whilſt others fly off from it, and deſcribe a very
vagrant circumference. Our churchmen gene-
rally talk of antiquity, and whạt fine things
is there were of old in the primitive times, and
they are diſpleaſed with thoſe that ſhew any dif-
« like to them: but how ſelf-condemned are they
** whilſt they revolt from ſome of the antient
« doctrines of the Apoſtles and primitive chriſ-
-- tians, from the perſuaſion of all the prelates
" and divines of our church that were our pre-
“ deceſſors ſince the reformation, and from the
" determination of the firſt reformed churches
" abroad. Where then is our ſtability, where
" then is our immoveableneſs, where is our ab-
" horrence of innovations ?"
I hope I have now given ſufficient proofs for
.what I have advanced, viz. that it is our indiſpen-
ſable duty to preach the plain doctrines of the
goſpel, withóút the enticing words of man's wiſdom.
Let us therefore ask ourſelves, do we make a con-
ſcience of theſe things ? Do we, in ſhort, make a
conſcience of our profeſſion? do we make it
our
ſtudy in every thing to approve ourſelves unto God,
and to fave the fouls committed to us? God for-
give us all, for here, I am ſure, we are greatly
deficient. O! let us implore the ſpirit of God,
left by any means, after we have preached to others,
we ourſelves ſhould become caſtaways.
Again,
A Vifitation Sermon.
365
Again, are we half ſo eager to hunt for ſouls as
we are to hunt after preferment? And here what
a mean and ſcandalous thing it is for thoſe who
are honoured with a commiſſion from God, and
who are to ſtand between him and his people, to
be dangling at the heels of a man in power for a
little paltry promotion. And for this reaſon the
word of the Lord by the prophet is come upon
us, therefore have I alſo made you contemptible and
baſe before all the people. And are we not become
baſe and contemptible before the people, by de-
párting from the commandment given unto us, and
by running after the error of Balaam for reward:
Is not that other prophecy fulfilled upon us, the
heads thereof judge for reward, and the priejs-thereof
teach for bire, and the prophets thereof divine for
money?
But, to conclude; let us, my brethren, for
God's fake, and the poor ſouls fake committed to
our charge, reſolve, by his grace, to preach Jeſus
Chriſt, and him crucified ; let us remember what à
ſolemn account we muſt one day make. If we
do not preach the goſpel in ſincerity, how can we
appear at God's tremendous bar? What can we
ſay to thoſe poor ſouls who ſhall be deluded by
our falſe and pernicious doctrines, if they periſh
through our neglect? They will juſtly ſay unto
us in the preſence of men and angels, we lay our
damnation at your door, ye pharifaical teachers
,
who have withholder from us the good word of life ;
you
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A Viſitation Sermon.
you never told us of the danger we were in ; you
amuſed us with a detail of our fancied perfections,
and never ſhewed us the way to a crucified Re-
deemer. They indeed ſhall die in their iniquities,
but their blood will God require at our hands.
*This, ſurely, if we believe any thing, unleſs
we only make a trade of our profeſſion, this,
furely, is enough to make the ſtouteſt of us trem-
ble.
Thus have I gone through with what I pro-
poſed. Whether I have ſaid enough to move you
I know not; ſure I am, I have ſaid enough to
terrify myſelf, and to ſtand abaſhed and confound-
ed before the face of God. Prudence, indeed,
might have dictated to me not to have ſpoken ſo
plainly, for fear of giving offence; but, if I
ſhould be afraid of ſpeaking the truth, good God!
what greater cauſe have thoſe to fear who falſify
their oaths, betray their maſter, and lead millions
of fouls into everlaſting deſtruction ?—Lord Jeſus
remove the veil from their hearts, and convince
them of their danger before it be too late !
One word to the congregation, and I have
done.
You have heard, my brethren, with what free-
dom I have addreſſed thoſe of my own profeſſion,
bear then with the ſame plainneſs to yourſelves,
Remember to eſteem and honour thoſe who labour
among you in the word of God and do&trine. You
ſee what great things are required of us. It is
your
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367
66
your duty to pray for us, that we faint not. W?
have a treaſure committed to us, 'tis true, but we
have it in earthen veſſels. Remember this, and
pity our infirmities, conſidering that we alſo are
men, ſubject to like paſſions with yourſelves.
Many of you are glad of an opportunity to revile
the miniſters of the goſpel, pay no regard to their
admonitions, but deſpiſe their counſel; but you
will do well to remember, that whoever deſpiſeth us
deſpiſeth him that ſent us. I ſhall now deſire all
here preſent to join their hearts with mine in fo-
lemn prayer to God for his bleſſing on the mini-
fters of the goſpel ; which we may do in the
words of our own church in her ordination ſervice.
Almighty God and moſt merciful Father,
“ who, of thine infinite goodneſs, haft given
" thine only and dearly beloved Son Jeſus Chriſt
to be our Redeemer, and the author of ever-
laſting life, who, after that he had made pere.
“ fect our redemption by his death, and was af-
« cended into heaven, poured down his gifts
abundantly upon men, making ſome apoſtles,
ſome prophets, Somne evangeliſts, fome paſtors and
doctors, to the edifying and making perfect his
“ church; grant, we beſeech thee, to us thy
« faithful ſervants, grace, that we may be ever-
more ready to ſpread abroad thy goſpel, the
glad tidings of reconciliation with thee, and
“ uſe the authority given us, not to deſtruction
" but to ſalvation, not to hurt but to help; fo
3
60
" that
968 A Viſitation Sermon:
“ that, as wiſe and faithful ſervants, giving to thy
family' their portion in due ſeaſon, we may at laſt
« be received into everlaſting joy, through Jeſus
« Chriſt our Lord, who, with Thee and the Holy,
os Ghoſt, liveth and reigneth ever one God, world
" without end. Amen."
13/2014
be
1
.
A
CHARITY SERMON
PREA CHE D at the
Ο Ρ Ε Ν Ι Ν
G
1
OF
St. BOTOL P.H's CHURCH,
Biſhopſgate;
After it had been REPAIRED.
.
Bb
1
:
[ 371 )
А
SE R M O N
Ο Ν
PSALM xlviii.
9.
We have thought of thy loving kindneſs, O God, in
the midſt of thy temple.
In verſe the 8th the other tranſlation runs thus:
1
We wait for thy loving kindneſs, O God, in the
midſt, &c.
HIS was the language of a very great and
powerful monarch, who, at the ſame time
that he preſided over a great and Aouriſhing king-
dom, and had abundance of ſoldiers and ſervants
under him, and could ſay unto one man go, and
he went, and to another come, and he came;
was fo far from being puffed up, and conceited
with theſe great privileges, that we frequently
find him acknowledging the divine and merciful
hand, that raiſed him to this degree of magnifi-
cence, and confefſing his unworthineſs of the
bleſſings he received. He did not, what too
many of our modern infidels do, aſcribe his pro-
ſperity to chance, fortune, or his own induſtry
B b 2
and
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A
1
and merit, but always reſolved the whole into the
love and goodneſs of his God.
When this great man was perſecuted and derided
by his own ſubjects, (like the true David he was
deſigned to repreſent) when he was reviled, he
reviled not again. He was often affected with a
ſenſe of his infirmities, and as often repaired to
the throne of grace, for help and aſſiſtance. He
was ſenſible of the danger his exalted ſtation ex-
poſed him to, and accordingly looked up to God,
for a conſtant fupply of his grace, to enable him
to do what was pleaſing in his ſight,
This is the difference between the children of
God, and the men of this world : the former
know too well their own weakneſs and inſufficiency
to truſt to themſelves; for which reaſon they
place their whole truſt and confidence in God,
and are accordingly aided and ſupported by him ;
and the latter, full of themſelves, conceited with
their own abilities, think it beneath then to call
upon God; and therefore generally periſh in the
work of tireir own hands. But it was the peculiar
happineſs of David to be taught of God, he was
led by his Spirit, he knew too well where his help
was laid, not to have recourſe to it whenever he .
was in any diſtreſs or trouble. As he was thus
enabled by divine grace to rule his people prudently,
and to manage all his temporal concerns with dif-
cretion; ſo, by the ſame powerful principle, was
he directed to look forward to a happy eternity.
Не
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1
He looked forward by faith to Jeſus Chriſt, the great
facrifice, who was to appear, and thereby made
his calling and election ſure.
David, whatever ſome may imagine to the con-
trary, was a ſincere chriſtian, and believed in
Chriſt, who was to come : all the difference be-
tween the believing Jews, before our Lord's ad.
vent, and ſincere chriſtians, ſince that, is, that
the former believed in Chriſt who was to come,
whereas the latter believe in Chriſt who is to come.
David, as well as Abraham, rejoiced to ſee the day
of Chriſt, and he saw it and was glad. Nay,
David himſelf was a remarkable type of Chriít.
He was one of thoſe worthies St. Paul ſpeaks of,
who died in faith. He looked up to that rock which
followed his forefathers, and that rock was Chriſt.
Throughout his book of Pſalms, Chriſt and his
church are pointed out and deſcribed : In this
pſalm he deſcribes the advantages ariſing from the
redemption of man by Jeſus Chriſt; and ſets forth
the peculiar ornaments and graces of his church,
under the type of the Jewiſh temple ; in the gth
verſe' he declares what bleſſings the faithful ex-
pected therein; we have thought of thy loving kind-
neſs, O God, in the midſt of thy temple.
Theſe words I have ſelected for your preſent
meditations, and hope they will furniſh us with
no unuſeful reflections on this occaſion.
May therefore the holy and eternal Spirit in-
cline all our hearts to an humble dependance on
him,
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him, that we may wait for, and receive the loving
kindneſs of the Lord, in the midſt of his temple!
In my following diſcourſe I ſhall endeavour to
Thew,
I. What it is the church of God, by the mouth
of David, profeſſed to expect, the loving kind-
neſs of God.
II. Where this loving kindneſs was to be met with,
in bis temple. We have thought of thy loving kind-
neſs, O God, in the midſt of thy temple.
Firſt, Then, I am to ſhew what the church of
Chriſt, by the mouth of David in this pſalm, pro-
feſſed to expect; even the loving kindneſs of the
Lord. We have thought of, or, we wait for, thy
loving kindneſs, O God. His loving kindneſs
then, deſired and prayed for, was, pardon of
their fins, and eternal life. They not only ex-
pected temporal bleſſings, but alſo depended on
Chriſt, who was to come, for redemption and ſal-
vation.
It has been indeed ſuppoſed, that the Jews
looked no farther than this life; that they were
bid to expect temporal bleſſings only. But can it
be ſuppoſed, that the eternal God, who had de-
ſigned the redemption of mankind froin the be-
ginning, would not reveal it to them, to whom
he fo manifeſtly diſplayed himſelf?,
Is it natural to ſuppoſe, that thoſe men, whom
he owned as his faithful and beloved ſervants,
ſhould be ſtrangers to his gracious intentions ; that
the
.
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the Iſraelites: (the obedient Jews I mean) ſhould
undergo ſuch a variety of hardſhips, in the pro-
ſpect of earthly happineſs only; eſpecially, ſeeing
great part of their lives would be ſpent in attain-
ing that happineſs, when, by reaſon of age and
infirmity, they would hardly be in a condition to
enjoy it? Surely no. The temporal bleſſings pro-
poſed to them, on their obedience to God's law,
were types or figures of that eternal happineſs
Chriſt Jeſus was to purchaſe for thoſe who would
repoſe a ſettled faith and truſt in him; to this great
end did all their ſacrifices and ſervices tend. The
.hardſhips they underwent, the afflictions and trials
they met with, were too ſtriking a picture of the
calamities incident to human life, for them to ex-
pect any real happineſs from any thing here below.
The peaceable enjoyment of the land of promiſe,
repreſented the reſt reſerved for the people of God,
in too ſtrong and lively colours, for them not to
ſee were they where to fix their hopes and de-
ſires. However unfaſhionable this doctrine may
appear, it is nevertheleſs the determination of our
own church, in her ſeventh article.
[“ The Old Teſtament is not contrary to the
66 New : for both in the Old and New Teſtament,
everlaſting life is offered to mankind by Chriſt,
" who is the only mediator between God 'and
man, being both God and man: wherefore
they are not to be heard, which feign, that the
I
Bb 4
66 old
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" old fathers did look only for tranſitory pro-
os miles."]
This too is the language of ſcripture; for
throughout the New Teſtament (which I look
upon to be the beſt commentary on the Old) the
facrifices and ſervices of the Jewiſh law are appro-
priated to Chrift; the book of Pſalms is particu-
larly applied to him and his church; nor is there
a ſingle paffage quoted out of the Pfalms, but
what is mentioned and applied as relating to him.
Chriſt himſelf declared, that he muſt fulfil all
things which were written in the law of Moſes,
and in the Prophets, and in the Pſalms, concern-
ing him.
Farther, if it be true, as our own church, and
the holy ſcriptures have determined, that all man-
kind fell with Adam ; and that there is no other
name under heaven, given among men, whereby they
can be faved, but only the name of our Lord Jeſus
Cbrift, it will appear highly neceſſary, that the
patriarchs and fathers under the law, ſhould have
had a comfortable proſpect of that redemption; it
was revealed to man, immediately after his fall,
was continued and handed down to the true Iſrael-
ites; in various types and prophecies, and at laſt
fully compleated by the coming of Chriſt in the
fleſh.
The author to the Hebrews has aſſerted, that
many of the old worthies died in faith; that their
doing acceptable ſervice to God, was entirely ow-
ing
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377
1
ing to their faith ; and a greater than he has told
us, that Abraham rejoiced to ſee his day, be ſaw it
and was glad.
This day of redemption the believing Jews
looked for and expected; they did not pretend to
challenge eternal happineſs by their own works
(as too many who call themſelves chriſtians now do)
but depended on Chriſt for ſalvation. This was
the loving kindneſs they thought of, and waited
for. They were ſenſible they were ſinners, they
knew they had incurred the diſpleaſure of God,
but they did not go about to pacify his wrath in
their own ſtrength; but offered facrifices and ob-
lations to make atonement for their tranſgreſſions.
Theſe ſacrifices were emblems or pictures of the
grand and all-atoning facrifice of Jeſus Chriſt;
and the Jews underſtood them in this ſenſe; nor
can the various inſtitutions and ceremonies of the
Jewiſh law, their offerings, waſhings, purifica
tions, and many other appointments, be any
otherwiſe accounted for, than as they were deſign-
ed to foreſhew, by way of figure, the great atone-
ment that was afterwards to appear. A ſmall ac-
quaintance with the original ſcriptures, will con-
vince any one of this point more fully; and who-
ever will read, carefully and attentively, the epiſ-
tle to the Hebrews, will be confirmed in this opi-
nion.
We ſee then, that the church of God, by the
mouth of David in this pfalm, profeffed to expect
redemp-
-
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1
redemption from death, and forgiveneſs of all
their fins. The whole of the Old Teſtament was
deſigned, either to keep that people from idolatry,
or to point out and deſcribe the Lord Jeſus Chriſt,
in his various offices and relations to his church.
This was the loving kindneſs they thought of in the
temple of Jehovah ; and a loving kindneſs it
ſurely is, for God to take compaſſion on his ſinful
rebellious creatures: and to find out a way of
eternal ſalvation for them, was ſurely a love that
paſſeth knowledge. This, my brethren, is the lov-
ing kindneſs David prayed for, and this is what we
muſt meet with if ever we are ſaved. We muſt
have an intereſt (let the infidel and profane ſay
what they pleaſe, let them deride the doctrine as
much as they will) in our bleſſed Redeemer, if
ever we expect to ſee God.
The loving kindneſs in the text implies indeed all
ſpiritual bleſſings, pardon of ſins, and promiſe of
glory. When man was revolted from God, and
had no place of ſafety to fee unto, the amazing
love of our merciful Redeemer manifeſted and
diſplayed itſelf. Eternal life, that free gift of God,
was, what the believing Jews earneſtly fought
after. This gift is ſtill ready to be diſpenſed to all
thoſe who are prepared thankfully to receive it.
O that all here preſent may be ſo wiſe as' to em-
brace it! but then we muſt remember, that we
have it not in our own power, to give ourſelves
this loving kindneſs; we muſt not ſet up for our
own
1
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own faviours. We muſt be ſaved in the
way
and
manner God has appointed; or be loſt for ever.
Which brings me to Thew, in the ſecond place,
Where this loving kindneſs is to be met with, in
God's temple. We have thought of thy loving kind-
neſs, O God, in the midſt of thy temple.
We have already obſerved, that by loving kind-
neſs is here meant, that remarkable loving kindneſs
of God, in redeeming man from ſin and death.
It does not indeed preclude temporal bleſſings, nor
is it only confined to them. The love of God
carries with it the promiſe of the life that now is, as
well as of that which is to come : this diſpenſation
of mercy they were to wait for, and receive, in the
temple of Jehovah; here it was their public ſervices
were to be paid.
The temple, under that law, was appointed by
God himſelf; and the Jews were commanded to
perform all acts of public worſhip in the place
where the Lord their God had choſen' to put his
name. Now we are not to imagine, that eternal
ſalvation was confined only to the temple, as a
temple made with hands, that it was in regard of
the building, or outward ornaments of it, that
they were to be accepted ; nor even in regard of
the very ordinances themſelves : for we are told,
that the blood of bullocks and goats could never of
themſelves take away fin. Something higher, then,
is intended in all this. This temple is Chriſt, it
is in Chriſt alone we are to wait for the loving
kindneſs
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kindneſs of the Lord. That the temple was a
type of Chriſt's body, is a known truth. Our
Redeemer himſelf. uſes the very expreflion, Deſtroy
ibis temple, and in three days I will raiſe it up.
The tabernacle we know, (after the model of
which the temple was built) was deſcribed to
. Moſes by God himſelf, See thou make every thing (faith
he) according to the pattern which I faewed unto thee in
be mount.
Here' their public worſhip was ſolemnized, to
inform them, that all their prayers and ſupplica-
tions were to be offered up, through the merits of
Chriſt; here their ſacrifices were brought, intimat-
ing, that without faedding the blood of Chriſt Jeſus
there was no remiſion.
It would take up more time, than the preſent
opportunity will allow, to deſcribe the ſeveral parts
of the Jewiſh temple, and to ſhew the relation they
bore to Chriſt: The gth chapter to the Hebrews
dwells
very
much upon this, we have a general
deſcription of the tabernacle, or temple, in the five
firſt verſes of that chapter. Then verily the firſt
covenant had alſo ordinances of divine ſervice, and a
worldly ſanɛtuary. For there was'a tabernacle made,
the firſt wherein was the candleſtick, and the table, and
the shew-bread, which is called the ſanktuary. And
efter the ſecond voil, the tabernacle which is called
the Holieſt of all; which had the golden cenſer, and
the ark of the covenant, overlaid round about with
gold; wherein was the golden pot, that bad manna ;
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381
vants:
and Aaron's rod that budded; and the tables of the
covenant ; and over it the cherubims of glory, ſhadowing
the mercy-ſeat, of which we cannot now ſpeak parti-
cularly. All theſe were remarkably deſcriptive of
the chriſtian ſyſtem.
· I ſhall only mention at preſent the Holy of Ho-
lies. This was a known type of heaven. The
high prieſt, who entered into it once a year, de-
noted the entrance of Jeſus Chriſt, our goſpel' high
prieſt, into heaven itſelf, the true Holy of Holies,
to obtain eternal redemption for all his faithful fer-
The cherubims.on the mercy-ſeat, were
an hieroglyphical repreſentation of the adorable
trinity; and as the high prieſt offered incenſe be-
före thoſe emblematical faces, ſo does Chriſt, in
his mediatorial capacity, offer the incenſe of his
merits, before the real faces in heaven: The Holy
of Holies, with its appurțenances, is expreſly called
by the Apoſtle the pattern of heaven; for ſpeak-
ing of their being ſprinkled with blood,
He faith, It was therefore neceſary, that the pat-
terns of things in the heavens ſhould be purified with
theſe; but the heavenly things themſelves with better
facrifices than theſe. For Chriſt is not entered into the
boly places made with bands, which are the figures of
the true, but into heaven itſelf, now to appear in the
preſence of God for us. So in applying this to Chrift,
he faith; novo when theſe things were thus ordained,
the prieſts went always into the firſt tabernacle, accom-
pliſhing the ſervice of God; but into the ſecond went
ike
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the high prieſt alone once every year, not without blood,
which he offered for himſelf, and for the errors of the
people. The Holy Ghoſt this ſignifying, that the way
into the holieſt of all was not yet made manifeft; while
as the firſt tabernacle was yet ſtanding, which was a
figure for the time then preſent.
And again, Chriſt being come an high prieſt of good
things to come, by a greater and more perfeet taberna-
cle not made with hands, that is ſay, not of this build-
ing; neither by the blood of goats and calves, but by
his own blood, be entered in once into the holy place,
having obtained eternal redemption for us. This laſt
paffage, I think, clearly ſhews the deſign of the
temple under the law. We ſee then, that the fa-
thers under the law expected eternal redemption by
the blood of Jeſus Chriſt, as they waited in the ten-
ple, which was a figure of the true tabernacle not made
with hands : ſo are we to depend intirely on his me-
rits for pardon and ſalvation.
Chriſt's manhood is the temple, where God's
altar is erected. Whoever partakes of this altar,
ſhall be cleanſed and ſanctified. We read in the
law, that whoever neglected to go to the temple
to worſhip and make his atonement, was to be cut
off from his people; ſo now, whoever refuſes to
repair to Chriſt the living temple, muſt expect to
die in his iniquity.
I am very ſenſible, that this doctrine gives great
offence to the ſelf-righteous ; to thoſe, who would
claim heaven by their own moral virtues. But
3
this
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383
A
1
this is nevertheleſs the language of ſcripture, let
them ſay what they pleaſe. A crucified Saviour,
to the natural man, has no form nor comelineſs in
bim, that he ſhould defire him ; he ſtill continues to
be deſpiſed and rejezted of men ; but to the humbled
and converted foul he is a Redeemer, mighty to
ſave. To this living temple, my brethren, let us
all repair ; to this true fanctuary, which the Lord
pitched and not man. The doors of this temple are
ever open to receive all, who come in faith and
humility. I am the door, faith Chriſt; by me, if
,
any man enter in, he shall be ſaved; and go in and out
and find paſture. This is the only city of refuge
we have to flee unto, when the avenger of blood
purſues us at our heels. When all earthly comforts
fail, the ſenſe of Chriſt's redeeming love will fill
us with all joy and peace in believing. If we are dead
in treſpaſſes and fins, he will not fail to rouze us,
with an, Awake thou that ſeepest, and ariſe from the .
dead, and Chriſt Mall give thee light. When our
conſciences preſent us with a black catalogue of
crimes, when we are oppreſſed with the weight of
ſin, upon our ſincere repentance, he will ſpeak
peace to our ſouls; he will not remember the fins
and offences of our youth, but according to his mercy
will be think upon us for his goodneſs. He will re-
move far from us our ſins and iniquities; he will
ſtrip us of the filthy garments of our own wicked-
nefs, and he will clothe us with the robes of his
rightecuſneſs and ſalvation. Let us then draw nigh
to
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to our Redeemer, and he will drew nigh to us. He
will not break the bruiſed reed, nor quench the ſmoak-
ing flax. He knows whereof we are made, and re-
members that we are but duft. Turn ye then unto
the Lord Jeſus, for be will have mercy upon you, and
unto our God, for be will abundantly pardon. Whoſo-
ever cometh unto him, he will in no wiſe caſt out:
This is the happineſs attending the chriſtian re-
ligion : comfort here, and glory hereafter. Here
we have balm for all our wounds. All ſyſtems of
man's invention fall very ſhort of the end they
propoſe ; but in the religion of the croſs, in thar
diſpenſation which is brought to light through the
goſpel, mercy and juſtice have met together, righteouf-
neſs and peace (or reconciliation] bave kiſſed each
other.
As the words of the text have been fully conſi-
dered, with regard to their ſpiritual meaning, I
would beg leave to add a word or two upon them,
in their literal ſenſe.
Let us wait for the loving kindneſs of the Lord in
bis temple, i. e. let us uſe the outward ordinances
and means he himſelf has appointed. Public wor:
fhip is a principal means which we have in our
power, of declaring to all the world that we are
chriſtians. If the Jews were commanded to repair
conſtantly to their temple, where the redemption
of mankind was figured in miniature only; we
certainly are bound to attend on God's ſervice,
who have it defcribed in full proportion. "Be con-
ftant
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4 Charity Sermon..
385
ſtant then in your attendance at God's holy tem-
ple, where he more immediately delights to dwell.
Reverence bis ſanctuary; for altho' we do not,
(as ſome would inſinuate) aſcribe any inherent ho-
lineſs to theſe places, which are ſet apart for divine *
worſhip, yet moſt certainly, ſo far as they are con-
ſecrated to his ſervice, they have a relative holineſs
at leaſt.
The temple under the law was really holy, being
of God's appointment; and, in every minute par-
ticular, typical and deſcriptive of the chriſtian
ſcheme. But common decency will dictate a be-
coming veneration for the houſe of God.
What I would at preſent inculcate is, your con-
ſtant attendance at this holy place. As you have
repaired and beautified your church, let me adviſe
you to reſort to it. It is not the adorning the
place, it is not ſaying The temple of the Lord, the
temple of the Lord, that will ſtand you in any ſtead;
unleſs you atrend on his holy ordinances diſpenſed
therein. The general neglect of public worſhip,
is a ſcandal to this people and nation.
If a poor Indian could be made acquainted with
the great and glorious privileges of the goſpel, what
would he give for the opportunities afforded you !
How glad would he be, if any ſhould ſay unto
him, We will go into the houſe of the Lord. Will
not then, theſe unenlightened ſouls, riſe up in judga
ment againſt you and condemn you, if you negleEt ſo
great ſalvation ? Is it not a diſgrace to every one,
who
Сс
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A Charity Sermon.
who calls himſelf a chriſtian, to be ſo eager in
reſorting to places of public diverſions, and at
the ſame time ſo cold and remiſs, ſo indifferent
about attending on the worſhip of God? Is it
for this, our God has ſent the knowledge of
his ſalvation to this iſland ? Is it for this, that
he has preſerved to us the pureſt religion? O
tell it not in Gath, publiſh it not in the ſtreets of
Aſkelon.
Let'me adviſe you, for your own fakes, not to
forget the aſſembling of yourſelves together, as the man-
ner of some is. Be conſtant in your attendance in
this place; and when you are here, conſider whoſe
preſence you are in. Remember, that the great
and tremendous God, before whoſe face mountains
melt, and the perpetual hills do bow, is now in
this place. He ſees the inmoſt thoughts and receſ-
ſes of your ſouls. He ſees whether you come
with an humble faith, and deſire of being
ſtrengthened and aſſiſted in your chriſtian
pro-
greſs; or only to criticiſe on what you hear, and
by that means rejeet the word of God againſt your-
ſelves.
Let this conſideration then excite you to a be-
coming ſeriouſneſs and devotion at duties. By
this means your hearts will be warmed with the
love of God, and you will receive the comfort-
able witneſs of it to yourſelves. Be not contented
with an outſide formal ſhew of religion ; but beg
of God to give you the religion of the heart. It is
}
§ -
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A Charity Sermon.
387
poor chil-
not the being members of the beſt church, that
will ſtand you in any ſtead, unleſs it be a means
of uniting you to God. Be not contented then to
reſt in the outward courts, but preſs into the Holy
of Holies. We muſt ſerve the Lord our Redeemer,
in a living temple, renewed and fanctified by the
Holy Ghoſt ; let us implore his divine influence,
that we may become tabernacles of his grace;
that Chriſt our Saviour may be offered up, in
humble faith and holy love, on the altar of all our
hearts.
Before I conclude I muſt inform you, that there
will be a collection for the ſupport of theſe
dren, theſe little members of Chriſt's church, who
wait for your loving kindneſs in the midſt of God's
temple. You are the inſtruments deſigned to con-
vey this loving kindneſs to them. You, who are
chriſtians, will contribute to their relief, becauſe
you are commanded to do it; it is your in-
diſpenſible duty. You who imagine there is any
merit in acts of this nature, are to do as you pleaſe;
you will give, I ſuppoſe, from your own principles.
Remember, however, that if you value yourſelves
on theſe performances, you
fet
up for your own Sa-
viours; and your very prayers will be an abomination
to the Lord.
But I now addreſs myſelf to the chriſtian part
of this congregation. I deſire you to convince all
unbelievers of the fincerity of your profeſſion, and
Thew the fruits of your faith, by a liberal contri-
bution
1
1
1
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bution (if in your power) to your poor ſuffering
brethren; even as God for Chriſt's fake has had
pity on you.
You may obſerve, that at the dedication of the
temple, the people made a willing offering unto the
Lord their God: let me adviſe you to be influenced,
by their example, and in compliance with your
dear Redeemer's command, Go and do likewiſe.
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