v\ >>1 Jf^^fll. 30 ^Y J -^^ v/^/V-- ^^'^*^ «* .y ■^^^ c V^ V SERMONS, EVANGELICAL, DOCTRINAL- PRACTICAi. BY KUHU THAYER, D. O. Late Pastor of the First Church in Eias;.ston, iV. H. BXETER : Printed by C. Nokris & Co. 1813 Ki NEW-HAMPSHIRE DISTRICT, ss. BE IT REMEMBERED, that on this Fifteenth day of February in the Thirty-seventh year of the Independence of the United States of America — HANNAH THAYER, of said District, widow of the late Dr. Thayer, ofKingsion, in said District, hath deposited in this office the title of a Book, the right whereof she claims as Proprietress, in tlie following wo! ds, to wit...." Sermons, Evangelical, Dcctiinal, aiid Practical, by ELIHU " THAYER, D. D. late Pastor of the First Church in Kingston, N. H." In conformity to the Act of the Congress of tlie United States, enti- tied " An Act for the encouragement of le.nrning, by sc curing copies of Maps, Charts raid other books, to the Authors and P.' oprieiors theiein mentioned." And also " An Act for the encoui-agement of learning, by securing copies of Maps, Charts and other Bocks to th* Authors and Pro- prietors therein m.entioned, and extending the benefit thereof to the art« of desigTiing, engraving and etching historical and otlier prints. R. CUTTS SHANNON, Clerk of New-Hampshire District. A true copy of Record. Attest....R. CUTTS SHANNON, Clerk. CONTENTS. SERMON I. ON CREATION. Psalm. stantiated. On this principle, his former prosperity was an evidence of his piety, and was so considered by his mistaken friends, whose conclusions were all drawn on this principle. But when they saw their friend, suddenly thrown from the summit of earthly glory, to the depths of human wo ; they considered this, as a full refutation of his pretensions to piety and a convincing evidence of his dissimulation in his form- er professions of friendship to God. In this chapter, Job avows his sincerity, and vin- dicates his religious character, upon the principle of his constancy and sincerity in the service of God. " All the while my breath is in me, and the spirit of God is in my nostrils, my lips shall not speak wickedness, nor my tongue utter deceit. Till I die, I will not remove my integrity from me. My righteousness will I hold fast, and will not let it go ; my heart shall not reproach me as long as I live." Job here vindicates his character upon the same principle, on which the Apostle believed himself the friend of Clirist. " For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world." This was the evidence, on which Job concluded himself a pious man ; and this evidence of piety, he plainly intimates, no hypo- crite ever had. " Will he always call upon God ?" The mode of expression implies a strong negative ; and is fully equivalent to an explicit declaration, that the hypocrite differs from the truly godly in this respect^ that he does not always call upon God — that he does ^ On Hypocrisy. . 39 not comply with the spirit of the command *' Pray without ceasing ;" while it is the character of every truly godly man to comply with the spirit of this, and every other divine requirement ; or to " have respect to all God's commands." I shall show I. What is here intended by calling upon God. II. In what sense it is true, that hypocrites do not always call upon God. III. Give the reasons why, they do not always call upon God. 1. We are to show what is here to be under- stood by calling upon God. Calling upon God, is only another phrase for prayer. Prayer is often ex- pressed in the sacred oracles, by calling upon God ; and persons are often directed to call upon God, when prayer is the duty intended to be enforced. In this language the shipmaster addressed Jonah, " What mean- est thou, O sleeper, arise and call upon thy God," In the same style, God says to his church, *' Call upon me in the day of trouble, and I will answer thee." The direction in both cases, is to pray 1^ God for help and deliverance. So the prophet directing to the duty of prayer, says, " Seek ye the Lord while he may be found, €all upon him while he is near." But calling upon God, is so common a phrase to denote prayer, that it is thought unnecessary to multiply instances. I would observe, that the prayer of which Job speaks in the text, is not the effectual, fervent prayer of which the apostle speaks, as availing much with God. For this is a kind of prayer peculiar to righteous men. It is a kind of prayer, which hypocrites never \ 40 , On Hypocrisy » *« use. The hypocrite is never classed with saints ; but commonly with the greatest sinners in the sight of God. Our Saviour pronounced the heaviest woes upon hypocrites, as being among the most offensive in the eyes of God. Hypocrites are saints in profes- sion, and outward appearance only. That which de- nominates a person a hypocrite, is affecting to be god- ly, without any religion at heart. A person can- not be a hypocrite, in the sense of scripture, unless he be a wicked man ; and from the same authority it is evident, that the prayers of such are not accepted with God. The effectual, fervent prayer of faith is peculiar to good men — the friends of God ; and this only is prayer, in the strict sense of the word ; but in this sense hypocrites never pray ; for they never pray in faith. The very notion of a hypocrite excludes the idea. But the text implies, that hypocrites do pray — do call upon God ; but denies that they pray always. And as they do not pray in faith, it is evident Job meant to speak of that kind of prayer, which a per- son may use, and yet be a wicked man — a hypocrite. Hence it is evident, that Job here speaks of the form of prayer, which hypocrites may, and often do use in publick and private : and which would be really good and acceptable to God, did the temper, and desires of the heart correspond with the language of the lips. It is in some sense necessary, that the words of prayer, or the external part of prayer, should be used by a per- son, in order to his coming under the denomination of a hypocrite ; for a hypocrite, in the sense in which the term, as before observed, is commonly used, is a On Hypocnsy. 41 person who pretends to religion, but has none — one " who has^e form of godliness, but denies the power." Now prayer is so manifestly a duty, so often inculcated in the word of God, that there seems to be no founda- tion, for a person to build any, even the least hope upon, that he is a christian, who disregards so mani- fest a duty. The neglect of this duty, is so evident- ly hiconsistent with the christian character, that there seems to be no room for others to be deceived ; and esteem him the friend of God, who is a known neg- lecter of this duty. The prayerless man is, in the view of scriptLU'C, destitute of all right affection of heart to- wards God, and exposed to his wrath and curse. True religion includes the form of godliness, as the greater includes the less ; and therefore though there may be the external part of prayer without the spirit, which is holy desires of heart — the very life and soul of the action, yet where there is not even the form, or external expression, we may conclude, there is not the spirit of prayer. Not that words uttered are always essential to prayer ; they are not necessary to secret prayer ; for Hannah prayed in spirit and truth, with- out uttering v/ords aloud. Words were doubtless formed in her ov/n mind, which expressed the desires of her heart. Even in secret prayer, some words must be framed in the mind, in which, as in the smoke from the altar, the incense must ascend. Not that God may understand us ; but that we may understand ourselves. By this and other expressions of religion, people sometimes deceive themselves, and often oth- ers, and hence fall under the denomination of hypo- 7 42 On Hypocrisy. crites. It is this form of godliness expressed in prayer, which is intended by calling upon Godwin th^text. It is manifest, that in appearance, hypocrites as well as saints call upon God ; and the only distinction be- tween them is, one prays in faith, the other does not. When the saint and hypocrite pray, they appear alike to men, who judge by outward appearance; but very diiferently do they appear to God, who searcheth the heart. Both call upon God — both use the words of prayer. The way is now prepared to show II. In what sense it is true, that hypocrites do not always call upon God. The text implicitly grants that they do sometimes call upon God, and intimates that they may do this often ; but in this they are dis- tinguished from the truly godly, they do not always call upon God. From this it appears, as before re- marked, that sincere and acceptable prayer is not here intended ; for in this sense it is not true, that they ever call upon God ; and therefore the words must be un-. derstood to import, that hypocrites do not persevere in the external part of prayer. They may assume the form, and continue the practice of publick, private and secret prayer, for a length of time, but not alwa}-s. In respect to publick prayer, hypocrites are often as forward and zealous, and sometimes more so, than the true saint. They often make the highest professions, and pray with great apparent zeal. It is remarked of the Pharisees in our Saviour's time, whom he calls- hypocrites, that they prayed often and long ; and chose to pray in the most publick places — in the synagogues^ On Hypocrisy. 43 —at the comers of the streets. As the basest motives may, and often are the prompters to this kind of prayjer, persons may persevere in the outward performance of it, so long as they place their happiness, in any con- siderable degree, in being thought pious by others — or think this disguise necessary to gain the confidence of their fellowmen, in order to gratify a worldly, or covetous spirit. This was at the bottom of the great apparent zeal displayed by the Pharisees in the minor parts of religion. They cloaked their covetous prac- tices, with an uncommon appearance of religion. And it is probable, they made use of this appearance, as long as it contributed to promote their wicked designs. Indeed we have no intimation, that they ever relin- quished this practice of calling upon God. Hence a person may keep up a form of dcs'otion in the eyes of the publick, and perhaps impose on others by a hypocritical show, until the day of his death. But as there are many motives to publick, and even family prayer, which there are not to secret, it is very natural to understand the text as referring principally to secret prayer. And it is generally ti'uc of the hypocrite, that while he is comparatively steady, and even fervent in publick and socicil worship, yet as the applause of men is th^ idol at whose altai' he lays his gifts, so while he stands on this publick ground, he may pre- serve the outward form of religion ; but ^vhen he re- tires from this, into solitude, there is no motive to this duty, which arises from worldly considerations. And it is natural to conclude, that many, who make a high profession of religion, and often appear verj- 44 On Hypocrisy. devout in their publick conduct, who yet never make a practice of secret prayer. Not that such persons never pray in secret, but they are inconstant, and com- monly, after repeated intermissions, wholly discontin- ue the practice. It is evidently implied in the text, that there is a sense, in which it is true of all hypocrites, that they will jiot always call upon God. And as there are fewer motives to influence the hypocrite to secret, than to publick prayer, the words of the text may be^ considered as literally and strictly true in this sense. This is a sense in which hypocrites do not always call upon God, and by this they are distinguished from the sincere friends of God. This is a real, though not a publick distinction. It is not a mark by which per- sons can determine the religious character of others, but their own. We cannot determine what passes in the bosom and closet of another, but we can in our own. And this is a mark, designed to assist every man, in determining his own character. One obvious ad- vantage attending this mark is, that every person is conscious of the fact. He knows whether he is, or is not a stranger to secret prayer ; and he may, according to the testimony of conscience, conclude whether his religion is foniial or sincere ; whether his hope is the hope of the hypocrite, or of the true friend of God. That this distinction does in fact exist, between saints and sinners of all classes and descriptions, is manifest from this ; christians, or the real followers of Christ, are characterised in scripture as persons of habitual prayer. It is said of Cornelius, whose prayers and alms had come up for a memorial before God, " that A* On Hypocrisy. 45 he prayed to God alway." Observe the distinction here made : he prayed to God alway. This was an evidence of his sincerity ; and that his cliaracter was essentially different from that of tlie hypocrite, who will not always call upon God. On the other hand, sinners of all descriptions are characterised, by refusing to call upon God — or calling upon him only when in distress — in danger ; therefore they are inconstant, at best, in the performance of this duty. Much is said in scripture to impress this truth on the mind of every one, that pious men, are men of prayer — that it is a duty in which they persevere ; and that the fact is different with hypocrites, ^hy it is so, is our third inquiry. III. Under this head we promised to give the rea- sons why hypocrites do not always call upon God. 1. The hypocrite does not delight himself in the Almight}\ He does not love God ; he has no delight in the divine character and perfections. Hence Job demands, in the words immediately preceding the text, with respect to the hypocrite, " will he delight himself in the Almighty ?" This mode of expression amounts to a full declaration that he will not. And this seems to be introduced as a reason, why he will not always call upon God. The disaffection of sinners to God is the reason, why they do not always call upon God ; as the sincere love of saints is a reason, why they per- severe in this duty. Prayer is the medium, or way in which the pious heart converses v\ ith God ; and it is natural to suppose, that they who love God should delight in the duty of prayer ; because it is the way in 46 On Hypocrisy. which they converse with the object of their affections. It would be very unnatural to suppose, that a person should love God, and not delight in communion and intercourse with him by prayer ; and hence it is agree- able to reason, as well as scripture to believe, that the heart which loves and delights in God, should desire to be near him. And this is the simple reason, why good men are men of prayer. Take away their love, and you take away every thing, which can attract and bring them near to him. And it is because hypocrites, and all wicked men, do not love God, that they neg- lect it. Prayer considered in itself, is a delightful em- ployment to none, but a renewed man. Hence when wicked men pray, it is out of fear, knowing it to be a duty, the neglect of which God will punish ; or they '|)ray from a hope of obtaining some selfish good ; for it is absurd to suppose, they delight in it for its own sake. They do not love to draw near to God, nor are they delighted with a sense of his presence, and are willing to think but little of him, and to converse but little with him. Though hypocrites may be excited to call upon God by the hope of reward — by the de- sire of applause, or the fear of punishment, yet being destitute of an heart to commune with God, they do not persevere in this exercise. Did hypocrites really love God, they would continue to call upon him ; for men will persevere in cultivating an acquaintance with those whom they love, and in whose society they de- light. This brings into view the second reason, why hypocrites do not always call upon God. Oft Hypocrisy* 47 2. The business in itself is unpleasant. As they have no delight in the object of prayer, so they dis- like the duty itself. The heart of the hypocrite is a proud heart. It loves independence, and naturally as- pires after it. But prayer is an expression of depen- dence ; strictly speaking prayer is begging. But the proud heart can have no pleasure in this, let the favours which he begs be ever so rich and necessary. Prayer is a confession of our poverty and dependence, and therefore must ever in its nature be unpleasant to an unhumble heart. This may properly be considered as a very important reason, why the hypocrite does not continue to call upon God, particularly in secret prayer. 3. Another reason \A'hy the hypocrite does not al- ways call upon God is, because he has no proper sense of his sin and danger. The hypocrite has never had such a discovery of these, as to excite him " to lay hold of the hope set before him in the gospel." In- stead of smiting upon his sinful heart, like the Publi- can, and crying "God be merciful to me a sinner," the hypocrite is ready to give thanks that he is not like other men. A sense of danger often sets wicked men to call upon God. This made the heathen, who were in the ship with Jonah, cry every man to his god. This made the people of Israel, when surrounded, on the one hand, with the red sea, and on the other, with the Egyptian armies, to cry unto the Lord. Thus with sinners under conviction of their sin and danger, the first effect produced by such conviction is, they are led to call upon God in secret prayer ; and while 48 0?i Hypocrisy. their sense of danger continues, they continue in this practice ; but when this impression wears a^vay, they commonly become careless in this exercise, and fre- quently in the end wholly abandon it. There is, per- haps, nothing, but a sense of imminent danger, which will excite the wicked man to constancy in secret prayer ; and even this will not make liim love it. H}^ocrites have commonly but little sense of danger ; and hence are wont to be very negligent in secret prayer, even when they display the greatest zeal for God in the view of the world. 4. Another reason why hypocrites do not always call upon God is, they are commonly very blind to their wants. They are not sensible, that they are poor, miserable, undone creatures, without the help of God ; but feel spiritually rich and in need of nothing. They have never attended to the kind advice of Christ to all such characters, " I counsel thee to buy of me gold tried in the fire, that thou mayest be rich, and white raiment that thou mayest be clothed." But the importance of prayer is not seen, is not felt by him who sees not, that he is in a perishing condition, and that God alone can save him from ruin. There must be, on the heart an habitual sense of our spiritual ne- cessities to lead us daily to the throne of divine grace to obtain mercy, "and find help in every time ofneed.'* The appetite for food given to man, daily excites him to seek a supply. O how precious is the cool, refresh- ing stream, to the thirsty, fainting pilgrim, travelling in a dry and thirsty land. Take away his thirst — his sense of want — with what indifference would he pass On Hypocrisy. 49 over the stream — even by fountains of living water ? The hypocrite, like this traveller, feels no want — never hungers nor thirsts after righteousness — never felt the desires of an ancient pilgrim, and can hardly under- stand hisi meaning when he hears him crying out — *^)as the hart panteth after the water brooks, so pant- eth my soul after thee O God, in a dry and thirsty land where no water is." He therefore draws no water from the wells of salvation. He lives on himself — warms himself with the sparks of his own fire which he has kindled. But alas ! this will be his portion, he must lie down in sorrow. We have now assigned the reasons why the hypo- crite will not always call upon God. A few reflec- tions will close. IMPROVEMENT. 1. Here then, my brethren, you and I have a stand- ard by which to examine and judge ourselves. Are we men of prayer ? And is this the delightful business of our lives ? The conscience of each can, and will inform him whether prayer is his daily business ; and whether it is an employment, that is agreeable to his heart. If you are strangers to this duty — if it be un- pleasant to you, what is the conclusion ? Need I tell you ? To be real christians, you must pray — you must pray in faith — you must always call upon God. If this be now your character, you are indeed christians ; be " not weary in well doing, for in due season'^ you " shall reap if you faint not." But if this is not your character now, and should it never be — 8 50 On Hypocrisy, ydu are now lost, and. you will be lost in the most dreadful sense. What hath the Lord said ? will he not pour out his wrath on them that call not on his name ? Brethren, if our conscience condemn us not in this, then have we confidence toward God. 2, This subject may teach us the importance of praying in our prayers, in opposition to merely re- peating the words of a prayer. Hypocrites may often say the words of prayer ; but their hearts are destitute of its spirit. They are not humble beggars. Let then the feelings of our hearts correspond with the words of our lips ; so shall we find acceptance with him who requireth truth in the inward part. SERMON IV. GOD'S REGARD TO THE RIGHTEOUS. GENESIS, xviii. 32. And he said, Oh, let not the Lord be migri/ ; and I will speak but this once. Peradventure ten shall be found there ; and he said, I will not destroy it for ten's sake* JL H E conduct of God towards mankind from the be- ginning evidently proves two things. , 1. That God is fixedly and unalterably opposed to sin ; or to that temper and conduct in his creatures which are inconsistent with, and contrary to universal goodness ; and that he really delights in those, who ^are actuated by a spirit of universal justice and kind- ness. And indeed it is necessa^, that a being of ab- solute perfection should approve of those moral quali- ties jn creatures, by which they resemble him, and be displeased with the contrary. ( 2. God's conduct towards mankind shows that he considers himself the moral governor of the world; 52 God^s Regard to the Righteous, whose proper business it is to examine the conduct of creatures, and whose office it is to treat every one ac- cording to his deeds. A remarkable instance of this, we have in the history of Sodom and Gomorrah, of which our text is a part. These were neighbouring cities, situated upon that spot of ground which now forms the dead sea. These cities, long before this, had received signal favours from the hand of Abra- ham i particularly their salvation from the Assyrians, who were leading them away captive, when Abraham who followed them, with his household servants only, destroyed the Assyrians with a great slaughter, and de- livered their captives. After this, they lived in peace, and increased in wealth and numbers. The prophet mentions idleness and fulness of bread as the sources of their corruption. Both sacred and profane history has marked their character, as infamous for unnatur- al lusts toward each other. The very name of their city, has given a name to a crime which I shall forbear to mention. On account of this and other abomina- ble corruptions, God determined to destroy them in the most terrible manner. He therefore made their punishment as awful as their crimes ; and has made them an example to all succeeding generations of his indignation against sin. And while God determined to show his abhorrence of the wickedness, — the pecu- liar vileness of Sodom and Gomorrah, by destroying them with fire from heaven, and even burning up the very earth on which they stood ; so he has here given a peculiar display of his kindness and affection for all who love and fear God. *' And the Lord said shall I s tjod^s Regard to the Righteous. 53 hide from Abraham, the thing which I do," that is, in destroying Sodom. The love of God to Abraham is discovered in letting him know what he was about to do with Sodom. God thus gave him an opportunity to show his benevolence and concern for sinners, and doubtless designed to show him, and all the friends of God, the efficacy of importunate prayer. It is nat- ural for friends to communicate their designs and pur- poses to each other ; and thus the infinite God conde- scends to treat a worm of the dust, who is friendly to his Maker. " And the Lord said because the cry of Sodom and Gomorrah is great, and because their sin is Very grievous, I will go down and see whether they have done altogether according to the cry of it, and if not I will know." Not that we are to suppose, that there was any uncertainty in the divine mind, what the character and conduct of Sodom were. In this plape, and in many others in scripture, the holy one of Israel speaks of himself after the manner of man. The angels, who appeared to Abraham, and were probably the executioners of divine wrath, upon this awful occasion, went their way towai'ds Sodom. Abraham, who possessed a heart tenderly affected both for the honour of God and the interest of his fellow- men, seems to have been alarmed at this just, but awful determination of God, lest he, in this case, should make no distinction between the righteous and wicked, but bury them in one common ruin. For the threatening was against the cities in general, without any exceptions. And Abraham doubtless believing that Lot, his nephew, was a pious man, and, as a god- 54 Qod^s Regard to the Righteous^ ly temper is always a charitable temper, he hoped tliat there were others there of the same character ; aiid therefore concluded, that should God destroy the righteous with the wicked, mankind would take oc- casion to blaspheme the name of God, and say, that he did not regard the righteous any more than the wicked, Abraham was, no doubt, sufficiently ac- quainted with human nature to conclude that such an improvement would be made of the promiscuous de- struction of both these characters ; and was ready to say, as Moses said on a similar occasion, " what will become of the glory of thy great name ?" We are in- formed that when the angels had departed from Abra- ham, he drew near to God, — doubtless in prayer, as this is the way in which sinful creatures approach him ; and said, " wilt thou also destroy the righteous with the wicked ? Peradventure there be fifty righteous within the city ; wilt thou also destroy, and not spare the place for the fifty righteous that are therein? That be far from thee to do after this manner, to slay the righteous with the wicked ; and that the righteous should be as the wicked, that be far from thee. Sliall BOt the Judge of all the eaith do right ? — And the Lord said, if I find in Sodom fifty righteous within the city, I will spare all the place for their sakes." But it seems, that Abraham was doubtful whether such a number could be found there ; and therefore was de- sirous of interceding for the city, even if the number of godly persons should be but very small. Being sensible, he was in the presence of his Maker, — the Judge of all the earth, and impressed with a solemn God^s Refrard to the Jiighfeous, 55 sense of his majesty and glory, — and with a deep sense of his own littleness and uriworthiness, to be permitted to have such intercourse with God in prayer, he introduces his next petition with this observation, expressive both of Jiis sense Of the majesty of God, and his Own un worthiness, '" behold now I have taken upon me to speak unto the Lbrti, who am but dust and ashes ; peradventure there • shtill lack five of the fifty righteous, wilt thou destroy all the city for lack of five? And he said, if I fitid there forty and five, I will not destroy it. And he spake unto him yetagain and said, peradventure there shall be forty found there ; and he saidi will not destroy itfor forty'ssake. Andhe said unto him, Oh, let not the Lord be angry and Iwill speak ; peradventure there shall thirty be found there. And he said I will not do it, if I find thirty there. And he said, behold now I have taken upon me to speak jinito the Lord ; peradventure there shall be twenty fotirid th^re. And he said I will not destroy it for twenty's sake. And he said, Oh, let not the Lord be angry, and I will speak but this once ; peradventure ten shall be found there. And he said I will not destroy it for ten's sake. And the Lord went his ^vay as soon as he had left communing with Abraham, and Abraham returned unto his place." I would here observe, that this whok narration gives us the idea of a personal conference, and leaves no room. to doubt, but that he, who is liere called Jehovah, was the same \\^ho afterwards in hu- man nature said, "I and the Father are one,", artd " he that hath seen me haith seen the Father." Hence we infer, that this was an anticipation of the future ii^- 56 God's Regard to the Righteous, carnation of the Son of God' — " God was manifested in the flesh." In this conversation with Abraham, God discovered his love to him as an individual saint, and in his gracious answers to his petitions, he man- ifested his love and care of the righteous in general. God taught Abraham, and indeed all the succeeding friends of God, that such is his delight in the right- eous, who, considered in themselves, are fallen, guilty creatures, yet because they have " a little strength," he will restrain his anger from falling upon the wicked,, rather than a few righteous persons should suffer in the calamity. For the sake of ten righteous persons, God would have spared all the wicked inhabitants of Sodom and Gomorrah, consisting of many thousands. These words therefore contain the two following propositions, I. God has a peculiar love to, and care over the righteous. II. Such is God's love to the righteous, that the wicked are often spared, and their punishment delayed for their sake. 1. God has a peculiar love, and care of the right- eous. This implies, that there is a real difference be- tween the characters of those who are called righteous and wicked. This moral distinction of character is the foundation of that love and regard, whioh God has ever felt and expressed towards the one, and of that displeasure, which he has felt and expressed towards the other character. Some have supposed that there is no such thing as true religion, that all the profes- sions of love to God, for his excellency and glory, God^s Regard to the Righteous . 57 are deceitful, and hypocritical. But our text, and in- deed the whole bible, clearly hold up this difference, and the whole is false, or there is an essential dis- tinction between the characters of men. There are persons, who really and truly love God, above every other object, and place his honour and the interest of his kingdom uppermost in their hearts. And there are others, who not only have no love to God ; but in heart are unfriendly to him. His true character is the object of their aversion. The following is the chai'ac- ter of all the impenitent world, " The carnal mind is enmity against God, is not subject to his law neither indeed can be." This is the source of all the wick- edness in the world. This like a full fountain is con- tinually pouring itself into a multitude of streams. Sin consists in an unfriendly heart to God, the fountain of all being, and sum of excellence and perfection. But were mankind universally friendly to God, they would of consequence be friends to holiness, and ene- mies to sin ; and therefore would be objects of the divine approbation and delight. And in proportion to the degree of their love to God, sin would be banished out of the world. — But when Ave attend to facts — the words and actions of men, we shall find, that in general, tliey are possessed of a very different character. Truly in many things all offend, and come short of that per- fect love to God, which is his due ; yet notwithstand- ing the great and general wickedness of the world, there always have been, and always will be those who love God sincerely and supremely. Such persons are the objects of the divine complacency and 9 58 God''s Regard to the Righteous. care. That this is indeed true will appear from two sources of evidence. 1. From divine testimony. The precious prom- ses made to all such characters are evidences of the love and approbation of God. The whole body of the godly in every age compose the church of God ; and every good thing, which is any where promised in Scripture to the church, as a collective body, every pious man has an interest in ; especially in all those promises of spiritual good things secured by promise, to the church. So on the other hand, in every thing of a spiritual nature, promised to any particular person, as a believer, the whole church is interested. This love and care of God for the righteous are exhibited in the titles which he gives himself, or in what he is to them. To the church in trouble he says, " Fear not for I am with thee, be not dismayed for I am thy God." When God entered in covenant with Abraham ; this was its condition, " Walk before me, and be thou perfect.'* By perfect here is not meant legal perfection ; if so, no flesh living could ever comply with its condition. But in a gospel sense, a man is said to be perfect, when he has a sincere and governing respect to all parts of duty, pointed out in the divine commands ; though the degree and intenseness of his affections, with respect to their objects, fall short of the require- ments of the law in every instance. And this kind of perfection is required of mankind, in order to their be- coming parties in the covenant of grace. To such as comply with this condition of the covenant, God hath said, " I will be a God unto thee." This im- God's Regard to the Righteous. 5^ plies, that God will defend them by his power, and make every thing in this world work for their good, and at length will receive them to glory. This is the sum of what God promised to Abraham ; and the Apostle considers the gift of Christ, and all the glorious blessings resulting to the church through him, as the fulfilment of this promise. There is no good thing promised in the bible, which is not impUed in this promise, " I will be a God to thee and to thy seed after thee."" In this promise, the church, in all ages, has had great support and comfort. In this sense God is not the God of the wicked. They have never taken hold of his gracious covenant, and have no part in its promises. 2. The love and care of God for the righteous may be inferred from the relation, in which he stands to them, which is that of a Father. A father has a peculiar affection for his children, and is never more happy, than when providing for the safety, health and happiness of his family. He lays up wealth for his children, and when he dies, makes them his heirs. God is the father of the righteous, and loves them with infinite tenderness ; and the love of the kindest earthly parent can never equal the love of God to his people. Hence God says, " Can a woman forget her sucking child?" a thing very unlikely, yet not impossi- ble; " yet will not I forget thee." *' I have loved thee with an everlasting love, therefore with lov ing kindness liave I drawn thee." He has set his people " as a seal upon his arm, and as a seal upon his heart." For this reason he warned Pharaoh of the danger of detaining 60 GocPs Regard to the Righteous, and oppressing Israel in Egypt, " Israel is my son, even my first bom, and if thou wilt not let him go, that he may serve me, I will slay thy son, even thy first bom." A tender parent is very sensible of inju* ries done to his children, because he is more tenderly affected towards them than others. And such is the love of God to his people, that he says of them, " He that toucheth you toucheth the apple of his eye." 3. God has expressed his love and care for the righteous, not only in his word, but in his conduct. Love is manifested by a constant and careful attention to the beloved object, when in danger ; and a readiness to afford assistance in seasons of difficulty ; and the strength, or degree of this love is discovered, in the tilings it will do for the good of its object. See this love and care of God, toward the righteous, displayed in the salvation of Noah and his family, who were the only righteous persons on the earth, when he brought the flood upon the world of the ungodly. When God had determined to destroy the world for its wickedness, he acquainted Noali with his design, and pointed out to him the way and means of escape. Thus God took peculiar care of Abraham, that no man should hurt him ; and reproved kings for his sake ; and made him great and prosperous in a strange land. See the love and care of God strikingly exhibited in the preservation and exaltation of Joseph in Egypt ; and in the deliverance of Israel from tlieir bondage in that land. But I must not pass over the tender ex- pressions of divine love to Lot and his family. It is very evident, that Lot was the only pious man in God^s Regard to the Righteous, 61 Sodom ; and some of his family shared in his deliver- ance, because of their connexion with him. How re- markably was the care of God displayed towaids right- eous Lot, when he would no longer bear with the wickedness of that people ! The destruction of Sodom seems to have been committed to two angels, who after they had left the tent of Abraliam, called, in the evening on Lot, who lived in Sodom, and acquainted him with their commission, and directed him to fly with his family to the mountain, without the limits of the dreadful conflagration. Lot believed that the city would be destroyed, and therefore went out and " spake unto his sons in law ; but his words seemed unto them asone who mocked. ' ' Why have good men believed, and why do they still believe, that God will destroy the wick- ed? Is it because they have no benevolence ? Read over again the intercession of Abraham for Sodom, and say, whether he discovered a want of feeling for the wicked. Why then did Abraham and Lot believe, that God would destroy the wicked, ^vhile the men of Sodom, disbelieved it. The reason is, Abraliam, Lot, and all pious men have different views of the evil of sin, from the wicked. And while Lot lingered, desirous of persuading his friends to go with him, " the angels laid hold on his hand, and upon the hand of his wife, and upon the hand of his two daughters, the Lord being merciful unto him.'* The angels assured him, they could do nothing until he was gone ; that is, they could not des- troy the city, while one righteous man remained in it. God's regard to one true saint was sufficient to restrain 62 God^s Regard to the Righteous. his anger from falling on tliis wicked city. When the angels had led him out of the city, and directed him to fly to the mountain, the natural apprehension of danger, from being left defenceless in the wildeniess, among wild beasts, took possession of his mind ; and he requested, that he might retire to Zoar, a little city in the confines of Sodom, which, with the cities of the plain, was to have been destroyed. Lot said, " Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saving my life, and I caimot escape to the moun- tain lest some evil take me, and I die ; behold now, this city is near to flee unto, and it is a little one. Oh let me escape thither, (is it not a little one ?) and my soul shall live." Though Lot might have rested sure that God, who had taken care to save him from the destruction of the city, would have protected him in the wilderness ; yet God, in condescension to the nat- ural infirmities of human nature, not only grants his request, but saves the city on his account. " And he said unto him. See, I have accepted thee concerning this thing also, that I will not overthrow this city, for the which thou hast spoken." I might multiply instances- aim ost without number, in which the love of God has been manifested to his people, all along through the Jewish dispgisation ; in the time of Christ and his apostles ; in the miraculous preservations they experi- enced, and their inward supports and comforts under their trials : but this is unnecessary. We have already in some degree anticipated our God^s Begard to the Righteous. GS II. Head, which was to show, that such is the love of God to the righteous, that he often spares the wicked for their sakes. This observation is true of the world at large. That God may accomplish his de- signs of mercy to his church, is the only reason, why the world is continued. God saves the world of sin- ners from destruction, for the sake of his people, who are scattered up and down in it. Were it not for these, God would soon destroy the earth. This may be ar- gued, from what God has done in times past, when the world universally, (Noah and his family excepted) had become wicked. God provided for their safety, and the world was immediately destroyed. While Lot continued in Sodom, it was spared ; but as soon as he departed, the flame kindled. When he entered Zoar, this little city had a pledge of its safety. And had there been only ten such characters as Lot found in these cities, they would have been saved for their sake. How often did God spare the Jewish nation, for the sake of a pious few, who were among them ! This was particularly the case in the time of Elijah ; God had then reserved unto himself seven thousand, who had not bowed the knee to the image of Baal ; and the nation \\2ls saved for their sakes. The prophet Isaiah confirms this sentiment, that God spares the wicked for the sake of the righteous among them. In his day, that nation were extremely corrupt, and he assigns this as the reason, why they were not destroyed, like Sodom and Gomorrah. " Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto 64 God's Regard to the Righteous. Gomorrah. These brief observations may be suffi- cient to bring to your recollection, a truth abund antlv taught in the word of God. Some useful re- marks will now close. IMPROVEMENT. 1. This subject teaches us the meaning of Christ's words to his disciples, " Ye are the salt of the earth." Christians preserve the world from ruin — from greater degrees of corruption, as salt does those substances, with which it is mixed. God saves the world for their sakes ; and by their example, influence and prayers, the world enjoys many blessings. When God bestows temporal blessings on the wicked, he does it in answer to the prayers of the righteous. And when he be- stows spiritual blessings, it is done in answer to prayer. When Zion travails, in prayer to God, she brings forth spiritual children. 2. This subject teaches us, that there are yet those in the world, who love and fear God. God spares the wicked, and bestows innumerable mercies upon the world. This is an evidence that there are righteous men in the world. Though we have reason to fear, that their number is comparatively small, yet doubtless, God now has a seed to seek him, and a generation to serve him, on whose account the wicked receive fa- vours, while God is gathering in his people. 3. This subject shows us, that the wicked have no reason to conclude, that it is out of regard to them, that God bestows favours on them. God is angry with the wicked, while he bestows his favours abund- God^s Regard to the Righteous* 65 antly upon them. The rich man in the gospel drop- ped into hell amidst the temporal blessings of God. It is the manner of God to bestow favours on sinners in mercy to his people. These favours are distributed among mankind generally, that his own people, who live among them, may be comfortable. Were they all removed, as they were from Sodom, you who disre- gard God, and your duty, might expect to receive very different treatment. This consideration should teach you, not to judge of your state by the common mercies of divine Providence ; for in these, God lets the wicked share with the righteous, and indeed for the sake of the righteous. 4. This subject shows us that the wicked, in op- posing and persecuting, in all ages, the people of God, have acted directly contrary to their own interest. ** He that is upright in his way is an abomination to the wicked." The wicked are unfriendly to the peo- ple of God. See this exemplified in Sodom. How did the vile inhabitants of this wicked city treat Lot ? They reviled him, they assaulted his house ; and would have committed the vilest abuse, had he not been defended by his heavenly guests. How directly against their interest did they conduct ! Lot was their only defence; yet how did they abuse him! This spirit of opposition, had it an unrestrained influ- ence, would extirpate the people of God from the earth. This spirit has risen to great heights at partic- ular periods, of the world. Rivers of blood have been shed to destroy the church of God, while the persecutors little thought, that for the sake of the 10 1 ^6 God^s Regard to the Righteous* righteous, they were suffered to live, and enjoy the comforts of life ; and that had they obtained their wish^ it would have been their own destruction. God's love and care for the righteous may well make them thankful, watchful, and humble. Thank- ful, because, it is by grace they are, what they are— watchful, that they do nothing to offend so kind and gracious a preserver. Humble, that they serve him with so much iitconstancy, and with no more ardency of affectipn. Think on this and be humble. i^'V •> V \- '«..v.\i'ith you in your bargains- — 116 On the Love of Idols, your promises, and in the fulfilment of those prom- ises? Is it with you when you buy, and when you sell — when you measure, and when you weigh? If not, you, like the men of Ashdod, have sent it away — you have rejected it, because you have set up some idol in your hearts. SERMON VIIL ON POVERTY OF SPIRIT. MATTHEW, V. 3. Blessed are the poor in spirit^ for their^s is the king- dom of hecwen, X HESE words are a part of Christ's sermon on the mount, in which, he clearly pointed out to his disci- ples the true spirit, and absolute importance of that religion, which he was about to introduce. And one great end he had in view, was to represent and enforce the nature of true spiritual worship, and to show that it consists in right exercises of heart, and not in mere external actions. This directly contradicted the pre- vailing notions, and popular instructions of the Scribes and Pharisees, who taught a scrupulous attention to the minor duties of the law, and " passed over judg- ment, and the love of God." — Christ introduced his discourse by pronouncing a blessing upon the poor in spirit ; because no other character would embrace his instructions, and imitate his example. He had notic- liB On Poverty of Spirit. ed, in the teachers of that day, a very different spirit, and found their instructions adapted to inspire their hear- ers with pride and vanity, rather than with humility and self abasement. When he, therefore, became the preacher of his own heavenly religion, the first words which fell fi-om his lips, were these, " Blessed are the poor in spirit, for their 's is the kingdom of God." This humble spirit he recommends as of great impor- tance to the christian life, and essential to the character of those who are the heirs of the kingdom of God. The proposition which I shall illustrate is this. That no one can be an heir of the kingdom of heaven, unless poor in spirit. We shall I. Describe this disposition. And II. Show its necessity and importance. First then, I am to describe this disposition. Here it may not be improper to observe, that there are many thir.gs which are mistaken for it, which in reality are nothing like it, and are no evidence of it. A man may have a greait conviction, or high Sertse of the divine perfections — the holiness, justice, good- ness, and infinite power of God, and of his own de- pendence on him, as the God in whose hand is his breath, and whose are all his ways ; and yet not be poor in spirit. Reason teaches, that we are' depend- ent creatures, absolutely so, for our existence and fot every mercy which renders this existence desirable ,♦ but this rational conviction of dependence is a thing essentially different from poverty of spirit. Again, a man may have a grea:t conviction of hik sinfulness, and of the goodness of the divine character. On Poverty of Spirit. 1.19 i^nd yet have no true humility. Natural men may have great convictions of sin, yea, it is probable, the con- ^pienpe 9.f the sinner may be so awakenecj, that he may be fully sensible that there is nothing good in him, Jjhat he is indeed " dead in trespasses and sins," and has nothing of which he can be proud, feel his mouth stopped, as to any complaint against the justice of God, yet his heart be entirely destitute of humility, and even opposed to it. Thus it is with sinners, who have had ^eat convictions, but have embraced fallacious hopes, and in the exercise of false religious affections, they have been prouder after their supposed conversion, ^an they were before, and more under the government of a self justifying spirit. The reason is, nothing short of the regenerating influences of the holy Spirit will effectually destroy the pride of the "carnal heart," which " is enmity against God." Mere convictions of conscience have no tendency to make a man ** poor in Spirit," in the sense of the text, By the law is the knowledge of sin, and by the law a man may see, that he is a sinner in so complete a sense, as to have nothing of which he can make a righteousness, and yet his pride be unmortified. And in this sense no doubt Satan, the grand enemy of God and man, now knows, that he is a sinner, and has no just cause to oppose God ; and also all sinners will have the fullest convic- tion at the day of judgment, that they are sinners ; and yet, it is certain, this conviction will not destroy their opposition and pride of heart ; but they will continue in their full strength while the sinner sees himself widi- out excuse ; and his conviction, instead of bringing 120 071 Poverty of Spirit, him to submit to God, will fill his mouth with blasphemies against him. A person may then have this conviction without the least degree of poverty of spirit. Many sinners have, under conviction, seen it reasonable to love God, and aim at his glory in all their exercises and conduct ; and yet set themselves, their o^vn private interest, above God and his glory. How many have mistaken legal conviction, for evangel- ical holiness, and have supposed, when they were brought to see that God would be just in their con- denmation, that they then had true religion ? But it is certain, that they who are only brought to see the jus- tice of God in executing upon them the penalty of his law, and get no further, have no more religion than all shmers will have )n eternity, who will clearly see the justice of God in their final condemnation. 3. Sinners may be convinced of their utter insuffi- ciency to help, or recommend themselves to God by any thingthey can do, and yet be of an unhumbled spirit. They may on this account be in great anguish of spirit, and cry mightily to God, that he would save them from that amazing wrath, to which they see themselves exposed, and yet their uncircumcised heart be in no degree humbled ; nor in any measure recon- ciled to God. A disposition to justify self, in not lov- ing God with all the heart, will actually die, and the contrary spirit take place only in proportion as God appears amiable to the soul. Nothing short of this will incline us from the heart, to debase ourselves and exah God. I am now prepared to say, On Poverty of Spirit. 121 1. That true poverty of spirit implies such a sense of our vileness, as to lead us, from the heart to con- demn ourselves, before God. This temper of heart, supposes such a view of God, as an infinitely perfect, and amiable being ; and of his law as holy, just, and good, as will destroy a self righteous and self justi- fying disposition. Then the sinner will give up every sin-extenuating plea, and take the whole blame to him- self, and confess with the returning prodigal, " Father, I have sinned against heaven and in thy sight, and am no more worthy to be called thy son.'* The same humble temper was expressed by Job, when he said, " I have heard of thee by the hearing of the ear, but now mine eye seeth thee ; wherefore I abhor myself, and repent in dust and ashes." " God be merciful to me a sinner" is the constant language of the humble, contrite heart. This temper led David to lament his wickedness in the matter of Uriah, in this expressive language, " Against thee, thee only have I sinned and done evil in thy sight, that thou mightest be justified when thou speakest, and clear when thou judgest." Contemplate another instance of this temper. "And behold a certain woman of Canaan came out of the same coasts and cried unto him, saying, have mercy upon me, O Lord, thou son of David — but he answered and said, it is not meet to take the children's bread and cast it to dogs ; and she said, truth, Lord ; yet the: dogs eat of the crumbs which fall fi-om their master's table." 2. To be poor in spirit is to think lowly of our re- ligious attainments. The humble man keeps his eve 17 122 On Poverty of Spirit. upon the rule of duty ; thinks not so much of what he has attained, as what he has yet to do. He does not attend so much to what he is, as what he ought to be; he forgets the things that are behind and presses toward the mark of perfection. When he compares himself, with the divine law, that standard of right ; he sees how far, very far he is from what he should be ; he necessarily appears vile to himself, and his religious acquirements appear small in exact proportion as his views of the beauty and glory of the divine character enlarge. The more clearly he sees the excellency and glor}^ of God, the more he will see the reasonableness of the divine law, which requires him to love God with all his heart, and consequently the deeper impres- sions will he have of the evil of sin, and of his own vileness in particular. With these views he thinks lowly of himself, " and becomes dead to the law, that he might be made alive unto God." Real grace always humbles the man, and leads him in lowliness of mind to prefer others above himself. Grace never ex- alts a man in his own eyes ; and therefore it is a very sure indication of its want, when he thinks highly of his religious attainments. Attend to the voice of Christ to the church of Laodicea, "Because thou sayest I am rich, and increased in goods, and have need of noth- ing ; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked." On this passage I would observe, how greatly people may be de- ceived as to their religious state — and that when a person entertains a high sense of his spiritual attainments — that he has advanced far beyond other christians in the divine On Poverty of Spirit. 1S5 life — such ail opinion is itself, a very sure evidence, that the person has no religion. Humility never fails to make a man poor in his own eyes ; poor in the view of his love to God and to his cause, compared with what he ought to be. A christian may hope that he has more love to Christ than his neighbour ; and yet his own sinfulness appear so much greater to him, than the sinfulness of his neighbour possibly can, that he will conclude that his character, all things considered, is more vile than that of his neighbour. This appears to have been the case with St. Paul, who knew that he loved Christ with a supreme and ardent affection, even so as to cheerfully die for the name of Jesus ; and was doubtless persuaded that he loved God more than some other christians; yet this was far from making him proud, or to think himself better than they. He had such a clear sense of the beauty of the divine character, and of his sin in persecuting the church of God, that he was disposed to view himself " less than the least of all saints." His sins appeared to him so much greater than the sins of other christians, that it seemed to him but reasonable, that he should love Christ so much more than others, as his sins had been greater than their's. Our Lord once proposed this question to a particular person, A certain man had two debtors, one owed him five hundred pence, the other fifty, and, in as much as they had nothing to pay, he finnkly for- gave them both, which of them will love him most ? The answer was, "He to whom he forgave most." Paul, viewing the matter in this light, concluded that he was far from answering the obligations laid upon 124 On Poverty of Spirit. him by the pardoning mercy of God. This is always the certain and necessary consequence of true spirit- ual light. A view of the glory of God, is ever attend- ed with a lively view of the evil of sin, which directly tends to destroy pride, and make the subject humble, and poor in spirit. And his humility will increase ex- actly in proportion to the clearness of his perceptions of the beauty and glory of the divine character. For a man therefore to rise in his opinion of his own good- ness is a very certain evidence, that he is indeed a stranger to true godliness. 3. To be poor in spirit is to have a temper, that will dispose us to be constant beggars at the throne of grace. A poor man, who has nothing of his own, and is unable to procure a subsistence, depends on charity for his daily support. The poor cripple gets his liv- ing by begging. He can earn nothing ; and he is wholly dependent on charity. So it is with the poor in spirit. Such feel that they have nothing but what they get by begging. You will understand me to mean prayer. Such, like the beggar, will be frequent and importunate in their addresses for the supply of their hourly wants. And every benefit they receive will appear as the fruit of God's boundless mercy to ill deserving creatures. They know that their old stock of grace will not support them in future, as the beggar knows, that the food which supported him yesterday will not supply him to day. Hence the rea- son why real christians are persons of prayer. They cannot live without deriving daily supplies from their father's house. On Poverty oj Spirit. 125 4. To be poor in spirit is to have our own inter- est appear inconsiderable compared with the glory of God. God is a being of infinite worth and dignity, and has indeed made all things for his own gloiy ; be- cause his glory and happiness are infinitely the most important objects in the universe, and therefore to have made any thing to serve some other pui'pose only, would have been infinitely beneath his wisdom and goodness. God is the sum of all real worth and ex- cellence ; nay could he cease to be, the whole crea- tion would sink into nothing in an instant. In him is every thing truly valuable, and without him, nothing would be so. Angels and men might cease to be, and their loss would be like taking a few sands fi-om the sea-shore, or a few drops fi'om the ocean ; but were it possible for God to withdraw himself from the uni- verse, the whole creation would be an infinite evil. Are not then the glory and kingdom of God to be loved and sought after, more than our own private in- terest ? This is our indispensable duty ; and the con- trary conduct is altogether unreasonable ; for it is, in effect, to say that my interest is of more importance than the glory of God. This is pride— this is selfish- ness, which disposes us to think more highly of our- selves and interest, than we ought to think. It is therefore, impossible for a person to be poor in spirit, and yet think his own interest worth much, compared with the glory of God. Moses, who was a distinguish- ed servant of God, was willing to give up his interest for the glory of God. And it is evident from his con- duct, that he was more anxious for the honour of God, 126 On Poverty of Spirit, than for his own private good. When God threaten- ed to destroy Israel in the wilderness for their sins, and proposed to Moses to make of him a great nation, he replied, *' what wilt thou do for thy great name ? For the Egyptians will hear of it," and will take occa- sion to speak dishonourably of the power and wisdom of God. On this ground he intercedes for them, and discovers his high regard to the honour and glory of God. His interest appeared so small and inconsidera- ble, compared with the welfare of his people and the glory of God, that he was willing to be blotted from the book which God had written, rather than these ob- jects should be injured. " Yet now, said he, if thou wilt, forgive their; sin and if not, I pray thee, blot me out of the book which thou hast written." 5. To be poor in spirit is to be of a temper which will dispose us to be silent, should not God grant us the favours which we ask of him. Instead of grant- ing our requests, should God visit us with afflictions, and grievous trials, the poor in spirit will be still and know that he is God. This spirit tends to make us resigned under all the dispensations of providence, and approve of God's righteousness and faithfulness in af- flicting us. Afflictions commonly wear a different as- pect when viewed in relation to others, or ourselves. Wicked men can approve of God's judgments when inflicted on others, but the humble only can accept the punishment of their iniquities, and say, " not my will but thine be done." Humility always produces this effect. This temper was manifested by good old Eli, when Samuel came and told him the destruction which On Poverty of Spirit. 127 God would bring on his family for the sins of his sons. He had not one word to reply by way of complaint, but justified God, and said, " It is the Lord, let him do what seemeth him good." Wc have an instance of the same temper in David, when he went out a- gainst his rebellious son, Absalom, he said, " if the Lord hath any delight in me, he will bring me back and show me both it and his habitation, that is, the ark and tabernacle which was its habitation ; but if he hath no delight in me, here am I, let him do with me as seemeth him good." This temper refers all to God, to do with me and mine as he pleases. 6. Poverty of spirit will make us humble in our deportment among men. Poor men behave more sub- missively among their fellow^men, than the rich are accustomed to do. Let a poor man come into com- pany with the rich and honourable, and if he have any thing to request of them, it will be, at least, with an air of modesty and submission. On the contrary, the rich man when among his poor neighbours, will con- duct with an independent, and often with a haughty spirit. Solomon had remarked this, " the poor useth entreaties, but the rich answereth roughly." But this temper, which I am describing, disposes a man to es- teem himself, in a religious sense, poor and unworthy, when compared with others, and in lowliness of mind to esteem others better than himself. He, who hath a proper view of himself, will naturally think humbly of himself, and heartily comply with the apostolic pre- cept, " Be kindly affectionate one to another in brother- ly love, in honour preferring one another." 128 071 Poverty of Spirit. Thus 1 have attempted to describe poverty of spir- it ; but before I proceed to the second general head, it may be proper to consider a question which may be pro- posed by some, " Whether there is not such a thing as cliristian confidence and boldness in prayer V — To which I answer ; there cannot be any such thing m op- position to the temper above described. A beggar is humble, at least he puts on the appearance of humility, when he asks alms ; and he makes his own great neces- sity, and the benevolence and ability of the person of whom he asks, the professed ground of his petition, his confidence, and boldness. So true christian confi- dence in prayer arises from such a view of the infinite fulness and sufiiciency of Christ, and of the greatness of the divine mercy, that he is encouraged to go and ask mercy of God. He is persuaded that the grace of God is sufficient to triumph over all his unworthiness, he therefore pleads the forgiveness of his sins, and an interest in the divine favour ; not from any thing he sees in himself, but from what he sees in God ; hence he is led to pray, " God be merciful to me, a sinner." II. I come to show the necessity and importance of such a temper, as has been described. It will ap- pear necessary and important if we consider 1. That without this temper, no man can be a christian. This disposition constitutes an essential part of the christian character. All other attainments are of no avail without this. For until a man is brought to see himself poor and worthless, he will never give up his own interest for the glory of God, but will prefer his own before all others. Unless we On Poverty of Spirit. 129 ai'e bi'ought to this in the temper of our heart, we can- not be the disciples of Christ. " He that forsaketh not all that he hath cannot be my disciple," said the Son of God. The christian life is therefore a life of self denial from beginning to end. The first step in this life is to deny self. " If any man will come after me let him deny himself, and take up his cross and follow me." 2. This temper is necessary, because without it, no man is prepared to answer the purpose of God in the salvation of sinners. God's design in saving sin- ners is to glorify himself ; and every thing is so ar- ranged in the work of redemption, from beginning to end, in every view, as to make it appear, that all the glory is his due ; and he prepares the hearts of his people to ascribe all the glory to him. Sinners must be poor in spirit — feel that they are wretched, and miserable, blind, and naked — see that they have noth- ing of their own, in order to exalt God. A rich man will not beg ; neither will a sinner look upon the grace of God as sovereign and free, and the only ground of his hope, until he is deeply sensible that he has noth- ing of his own. This temper is necessary then, in order that a person answer the design of God in sav- ing sinners. 3. Without this temper no one can take satisfac- tion in God — in his glory and exaltation. Until pride is brought do\vn, we can never be willing that God should be exalted, and have all the praise of our sal- vation. Until we see that we have nothing of our own that is valuable, we shall never see that God is all 18 130 0?i Poverty of Spirit. in all. To this temper we must be brought to enpy God in this and in the coming Hfe. It is a contradic- tion to suppose that we can enjoy a being whose char- acter and designs are not pleasing to our hearts. En- joyment of God consists in being pleased with his character and operations, and having an heart to re- joice in his independent glory and happiness ; that is, in having our hearts conformed to God's moral char- acter, and so disposed according to our finite capacity, to view things and feel towards them as God does. God loves himself supremely, not from selfish views and motives ; but because it is infinitely reasonable that he should ; and he looks upon sinners as infinitely vile and worthless, because they are such ; and unless we are poor and worthless in our own eyes, we cannot be pleased with, and love that God supremely, whose character it is to look upon us as infinitely unworthy of his favourable notice and regard. 4. Without poverty of spirit, no man will apply to the mercy of God for salvation. No man trusts in mercy until he sees himself poor and miserable, and wholly destitute of every thing to commend him to God. Truly a man, who is wholly destitute of this temper, may acknowledge himself dependent on mer- cy, yet never feel from the heart, that he is indeed so. Men may speculate correctly on this and otlier reli- gious subjects, while their hearts are unreconciled to the humiliating truths of Christ. 5. By this temper alone, sinners can become the heirs of the kingdom of heaven. " The kingdom of God consisteth in righteousness, peace, and joy in the On Poverty of Spirit, 131 Holy Ghost ;'* that is, in pure, disinterested benevo- lence — *' in that charity which seeketh not her own," as a separate interest. It is easy to see therefore, that a disposition to set up self, and a selfish interest in op- position to the general good (as every proud unhum. bled heart does) is inconsistent with this righteousness, peace, and joy in the Holy Ghost, in which the happi- ness of the blessed consists. I will only observe, that this temper is the qualification — is the condition of our enjoying the kingdom of God — " Blessed are the poor in spirit, for their's is the kingdom of heaven." [Language plainly purporting that the contrary temper is inconsistent with it. 3 IMPROVEMENT. 1. Learn how inconsistent pride and self-sufficienT cy are with the christian character. It directly tends to dethrone God, and set up self in his place. It su- percedes the necessity of a Saviour, and renders his a- tonement of no use ; for could God, consistently with justice, have granted us any relief, or showed us any favour, on account of our worthiness, the gospel is in fact overthrown, " for if righteousness came by the law, then Christ is dead in vain." 2. Learn why real christians are humble. They see that God is infinitely amiable, and that he possesses every thing truly valuable in the universe. They see that they have nothing but what they receive from him. All their favours are the fruits of his boundless mercy in Christ, through whom they have received forgiveness. This view of God and thenivselves keeps them humble before God. 132 On Poverty of Spirit. 3. This subject teaches us, that it is an evidence of the want of this temper to be dissatisfied with the Ways of God. To fret and repine when things go contrary to our incHnation, is an evidence of a haugh- ty unhumble spirit. A poor man, who is sensible of his poverty, takes up with any thing ; is satisfied with coarse fare and will bear denials without complaint. So it is with the poor in spirit. The language of their hearts is, " Why should a living man complain, a man for the punishment of his sins ?" Hence they can im- itate their divine master, " who when he was reviled^ reviled not again." As patience and submission un- der trials are evidences of the christian temper ; so im- patience, and complaint, which lead either to despise the chastening of the Lord, or to faint under his re- bukes, ai-e strong evidences that we have tiot the spir- it of Christ. '4. This subject teaches us, that christian fortitude and boldness consist principally in subduing ourselveS4 To be bold in Christ's cause, is to have courage to endure trials for him — to suffer for him — to bear con- tradictions and provocations for him, and yet in pa- tience to possess our souls. The christian warfane, therefore begins at home — lies principally within ; and he has the most true courage, who can conquer himself. Hence saith the wise man, " He that is slow to anger is better than the mighty ; and he that ruteth his spirrt, than he that taketh a city." To conclude — inquire whether you are poor in spirit in the above sense. Remember, without this temper, you cannot be the disciples of Christ. Ysii On Povtrty of Spirit. 133 have not yet taken the first step in the ^vay of duty — in the path to heaven. Have you prevailingly such views erf God, as an infinitely perfect and glorious being— of his law, as holy in ail its requirements — reasonable in all its demands, as to make you appear infinitely vile in your own eyes ? Have you in any measure, had the views of God which the Prophet had, and have you had a portion of that humility, and self- abhorrence, which he had, as the effects of these views ? Have you like Job, in the view of the divine perfec- tions, been led " to abhor yourselves, andrepent in dust and ashes ?" Like the Apostle in the view of the di- vine la^v, do you feel yourselves to be carnal, sold un* der sin ? And are you ready to cr}^ out like him — " O wretched man, that I am, who shall deli\^er me fi-om the body of this death ?" Do you live a life of self- abhorrence of godly sorrow — of repentance — of brokenheartedness for sin — of hungering and thirsting for righteousness — of watchfulness — of prayer — of fighting against sin — of striving — running — wrestling for the prize? Is it easy for you to beai' injuries, and in lo\vliness of mind to prefer others above your- selves ? To render honour, to whom honour is due, and, as much as in you is, to live peaceably with all men ? If this be your character, happy are ye, "for the spirit of the Lord resteth upon you." You are happy because to love God, and his law supremely, and feci every answerable affection toward Jesus Christ; to present our bodies and souls to him, as living sac- rifices, holy and acceptable, — to love the people of God — to love all mankind — even your enemies — to 134 On Poverty of Spirit. go about the common business of life in the fear of God, as his servants — heavenly minded — of a meek, quiet, humble spirit — satisfied with God — pleased with his ways and instructions — This is the happiest way of living on this side of heaven. The exercises of love, gratitude, submission are all delightful to a humble heart. " Wisdom's ways are ways of pleas- antness, and all her paths are peace." In a word, a humble, broken, contrite heart, mortified to all sublu- nary things, fortified against all earthly evils — an eye fixed on heaven — communion with God, these are at- tended with pleasures unspeakably preferable to all this world can boast. — This is the life — these are the pleasures of a christian. Do you know them by ex- perience ? O come and taste that the Lord is good. Here Sinners you may heal your wounds* And wipe your sorrows dry ; Trust in the mighty Saviour's name, And you shall never die. SERMON IX. THE GOSPEL RECEIVED IN VAIN. S II CORINTHIANS, vi. 1. fFe then as workers together with him, beseech you ulsOy that ye receive not the grace of God in vain. In the preceding part of this chapter, the apostle brings into view the glorious dispensation of the cove- nant of grace. He shows that God is on a treaty of re- conciliation with mankind ; that he and his fellow- apostles were sent forth to publish this ti'eaty, and in- vite sinners in Christ's name to accept the gracious proposal. " We then are ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled unto God." He then concludes as in the text — " We then as workers to- gether with him, beseech you, that ye receive not the grace of God in vain." — This mode of expression de- notes that there is danger, that sinners, to whom the grace of God is revealed, will receive it in vain. My present design is to show I. What we are here to understand by the grace of God. 136 The Gospel Received m Vain. II. What it is to receive this grace of God in vaiji. III. Point out the danger of those persons, who re- ceive the grace of God in vain. I. On this part of the subject, a few words only are necessary. By the grace of God, we are undoubt- edly to understand the gospel, which reveals the grace of God to a guilty, ruined world. The love and good- will of God to sinners revealed in the gospel is his grace, as it is all free and undeserved. All Qod's gra- cious works, by which a door is opened for the salva- tion of sinners, together witli the way, in which they may come to the enjoyment of God, are revealed in the gospel, and the arguments, proper to excite them to accept this great salvation, are set before them ; all of which is the effect of the rich grace and mercy of God. Hence the gospel, which reveals these things, is (by a usual figure) called, " The ^ce of God." These observations prepare the way to show, II. What it is to receive the grace of God in vain. 1. They receive the grace of God in vain, who rieglect to study the gospel, that they may improve in the knowledge of God, and of our Saviour Jesus Christ. The design of the gospel is to make us wise, good, and happy ; but it can be of no advantage, unless we diligently study and understand it. This grace of God is unthankfully received, when it is put into our hands for our instruction, and little or no improvement is made in the knowledge of it. The scriptures are a peculiar talent, with which ^ve are entrusted, and when serious enquiries are not made into their design and meaning, we treat them as the ^vicked servant used The Gospel Received in Vain. 137 his lord's money, Avho wrapped it in a napkin, and hid it in the earth. We might as well be without the scriptures, as to suffer them to lie in our houses with- out study. Should we not remember, that the sloth- ful servant, who neglects to inquire after his master's will, when he has all proper advantages to know it, deserves to be beaten as a wicked servant ? — Are there not many of this character in this land of gospel light, who, while they have the revelation of God in their houses, " which is profitable for doctrine, for reproof, for correction, and for instruction in righteousness," yet remain unacquainted with its most plain and im- portant truths, and are none the wiser, nor better for all which is revealed ? Such truly receive the grace of God in vain. 2. They receive the grace of God in vain, who do not embrace it as coming from God. They, with whom the scriptures have not the authority of a divine revelation, cannot be supposed to regard them in their practice. And indeed, the scriptures are of no more authority than the writings of Plato or Socrates, only upon the supposition of their being a divine revelation. Unless they are received in this character, they have not the force of a law, even admitting them to be a good system of morality. He therefore, who does not believe them to be from God, must undervalue and treat them with comparative inattention, let his opin- ion of them, in other respects, be as it may. Every honest mind, on proper inquiry, will see the evidences of their divinity. For is it not inconsistent with all just ideas of God to suppose, that he has given 19 138 The Gospel Received in rain. us a revelation of his will and our duty, and yet that it is not attended with sufficient evidence, that it is from him ? And indeed, attended with such evidence, as to leave those, who enjoy it, inexcusable, if they dis- believe it. Inexcusable they could not be, were they not furnished with sufficient evidence of its truth and divinity. It is wholly inadmissible to suppose, that God requires his creatures to receive that as a divine revelation, which is not sufficiently attested as such ; but he does require our attention and obedience to the gospel, and has suspended our everlasting welfare on the manner in which we treat it. They, therefore, whose wicked hearts lead them to reject this grace of God, receive it in vain in the most emphatical sense. 3. They receive this grace of God in vain, who read, or hear it preached with carelessness and inatten- tion. The careless hearer of the word, hears it with- out profit. For though the truth is delivered, and indeed clearly held up for the consideration and im- provement of the hearer, he receives no edification, because he has not given his attention to it. The great ignorance of many persons, even of the most plain and important parts of scripture, with respect to the meaning of which, there is litdc dispute in the christian world, and even of those, who have attended the stated worship of God, and have heard the word preached for years; the ignorance of such is a full proof of their great and surprising inattention to the word. There are some persons, who ai-e frequent in reading the word of God, and punctual in their attend- ance upon the word preached, who yet make no dis- The Gospel Received in Vain, 139 cernible progress in the knowledge of the scriptures. This must be owing to great carelessness and inatten- tion, both in reading and hearing the word of God ; and is a full proof of great and criminal want of thought and interest in this great concern. It is ow- ing- to this, that some old men and women, who have enjoyed the advantage of hcctring the gospel all their days, know less about the doctrines and duties of Christianity, than others, who have enjoyed the same means of instruction, but a few years. Surely such receive the grace of God in vain, who hear in so care- less, inattentive a manner, as not to know what they hear. How can he be instructed and profited by the word, whose mind, while he is in the house of God, is taken up with this, or the other object; or is meditating upon things which have no relation to the word of life ? It cannot be expected, that a person should be instructed by the best means, without attention. When we consider the great advantages of this land of gospel light, and the very great and stu- pid ignorance of many respecting the truths of the gospel, this conclusion is forced upon our minds, that they have been, to a surprising degree, carelcF and inattentive to the things, which the gospel reveals. They have seen many things ; heard many things ; had a capacity for knowledge, and yet, in the midst of instruction, they are ignorant. A glorious method of salvation is revealed, duty is made plain ; but through inattention all is lost. Such hearers, with re- spect to themselves, disappoint the kind designs of Christ in instituting the gospel ministry j and therefore receive its grace m vain. 140 The Gospel Received in Vain. 4. They receive the grace of God in vain, whose attendance upon the word is not accompanied with prayerful endeavours to be profited Prayer con- sists in oflPering the desires of the heart to God for things which we need. But what reasonable hope is there, that a person will properly attend to God's word, and be profited by it, if he have no desire for this ? That hearer only has reason to expect advan- tage from hearing the gospel, who desires and seeks after it. "He that asketh, receiveth ; and he that seeketh, findeth." Is it not natural to suppose, that he who has no heart to go to God in prayer, and in- tercede with him, that his blessing may accompany his word, has no proper , sense of the importance of hearing in such a manner that his soul might live ? Nor can it be truly said, that he desires to be profited by the word preached; for prayer essentially consists in desire ; and it will be no strange thing, if \h, and he is the only happy man, who imitates Christ in his spirit and practice. SERMON X.IV. THE DANGER OF THE UNGODLY. PSALM, Ixxiii. 18. Surely thou didst set them hi slippery places. X HIS is the observation of David on the situation of the ungodly. In the preceding part of this psalm, he describes his distress of mind while contemplating the dispensations of providence, toward the righteous and wicked. He saw the wicked in the height of prosper- ity, and the righteous in the depth of adversity ; and how to reconcile this with the moral rectitude of God, he knew not. The house of God was the place, and probably his word the means of removing his wrong apprehensions, and his distress of mind. " When I thought to know this, it was too painful for me ; un- til I went into the sanctuary of God, then understood I their end. Surely thou didst set them in slippery places." Here he learnt, from the word of God, the end of the wicked. This unfolded all the mysteries of God's dispensations toward them in the present life. When through .the medium of divine revelation, he come to sec, and understood the end of the wicked, hr The Danger of the Ungodly. 217 made this solemn reflection, " Surely thou didst set them in slippery places ; thou castest them down into destruction." These words in this connexion bring . up to our view this solemn truth which we shall illus- trate. That the situation of the ungodly is an exceedingly dangerous situation, notwithstanding all present appear- ances to the contrary. It is a certain fact, that the real situation of mankind is very different, even in this world, from what it ap- pears to be on a partial view. Some persons ap- pear to be very rich ; live in the pomp of inde- pendent magnificence, when the truth is, they arc very poor. Some men appear to be at peace in themselves, and to enjoy an undisturbed tranquillity of mind, while their bosoms are torn with corroding cares and vexing disquietudes. Our views of men and things are very partial, and from such partial views, we are exposed to draw false conclusions. We are apt to judge both of men and things according to present appearances. Thus we are apt to judge of the state of the wicked, according to their present ap- pearance. When we see them apparently at ease, in possession of an abundance of the common good things of providence, we are ready to pronounce them happy. To temporal enjoyments much is commonly- attached ; hence the rich, the honourable, the prosper- ous are considered the only happy ; when perhaps at the same time, they are the enemies of God, and have no treasures, but of a worldly nature ; no pleasures, but such as the uncertain and unsatisiying enjoyments of 29 i>18 The Danger of the Ungodly. this world can bestow, which at best, and upon full experience have been found to be vanity and vexation of spirit. Should we judge of the religious circum- stances of mankind by their present appearance, we shall err exceedingly ; nor is there less danger of mis- take, if from the same things we judge of our own. It is not from present circumstances, but from the word of God, that we are to learn the real situation of saints and sinners. One great end of the christian rev- elation is to exhibit the character, and situation of both saints and sinners. And in this revelation, the char- acter and danger of the sinner are faithfully described. This is one argument of the divinity of that book, we call the Bible ; there is nothing in it that is calculated to flatter sinners, or to conceal from them their guilt and danger. And this is, at the same time, an evi- dence of the goodness and benevolence of God toward siimers. For certainly it is an evidence of friendship to a person in great danger to inform him of it ; to show him what it is ; how great it is ; from whence it arises, and to point out the means of avoiding it, if such there be. Truth is precious, and sinners, as well as saints ought to be willing to hear. it. They should know and be impressed with their danger. This is important, because until they are sensible of their danger, they never can see their need of a Sa- viour. Without this impression of danger, they can- not appreciate, nor embrace the means of deliverance. It is those only who are sensibly exposed to evils that seek for deliverance from them. " The whole have no need of the physician." These considerations . The Danger of the Ungodly. 219 show, that die descriptions of the sinner's guilt and danger, found in the book of God, are real expressions of divine benevolence. As this knowledge of danger is necessary to excite the sinner to escape from it, I shall endeavour, as far as I am able, to describe this danger to sinners. Indeed, to describe, fully the danger of sinners is beyond the power of language. We can have no ad- equate conception of the evil of sinning against an in- finite God. We can, at most, conceive but little of the evil of lying forever under his wrath and curse, and therefore can have but a very partial idea of their danger who are constantly exposed to this evil. Not- withstanding this, we can, through the medium of di- vine revelation, cleai-ly see, that their danger is \txy great. We can see, that the misery to \\hich the sin- ner is exposed is very great ; and also that his danger of actually falling into this misery is indeed great. The danger of the sinner will, in some measure, appear when we consider his obligations and character. The sinner is made capable of loving and serving God. This God requires ; because he is infinitely excellent. This law of God which requires perfect love is broken by every sinner, and that continually. This is an in- finite evil ; for the evil of sin is in proportion to the creature's obligations to the contrary. The sinner's obligations to love, honour and obey God are in pro- portion to the divine excellency and the creature's de- pendance on God. These are unlimited and entire ; and therefore to withhold his love from God renders the sinner infinitely guilty. The law of God, there- 220 The Danger of the Ungodly. fore, threatens an infinite, or endless punishment to sin, as its proper wages. This curse hes upon every impenitent sinner. To this punishment every sinner is justly exposed ; and to this punishment every one might have been sent without a reprieve. But God in rich mercy saw fit to provide a Saviour, who has made an atonement of such a nature, that he could consistently pardon the repenting sinner, who accepts of Christ as his Saviour. By Christ, every difficulty on the pait of the divine government is removed ; so that there is a door opened for the sinner to come to Christ and be saved. This is the only way in which sinners ever \\dll be saved. The atonement of Christ opens a way for the sinner to escape from deserved punishment ; but does not remove his guilt in the smallest degree. Nor does this door of mercy, this way of salvation in the least remove his danger ; his exposedness to punishment. The sinner's exposed- ness to punishment ceases only by his union to Christ by faith. The gift of Christ, and the work of redemption by him, afford not the least security, or protection to the impenitent, unbelieving sinner. He lies as nakedly exposed to the penalty of the law, as if Christ had not died. The atonement of Christ alters the ground of the sinner's danger, (if I may so express it) but not the danger itself. Antecedently to the consideration of redemption, the case of the sinner was hopeless, be- cause there was no way to save him honourably from the curse of the la^v ; but now his danger arises fi'om his rejecting the only remedy. Sinners are prisoners of hope ; condemned, but for a time reprieved. A The Danger of the Ungodly. 221 strong hold is provided, to which they may fly and be safe. But this does not take away the guilt, nor abate the danger of those who refuse to repair to it for protection. Though there be balm in Gilead, and a Physician there ; yet the sinner's disease and danger are not removed without a personal application. These general remai"ks w'lW lead me to state the foilo\\'ing particulars. 1. The sinner deserves eternal destruction from the presence of the Lord. This is the proper wages of sin. Every moral agent is bound to love God supremely, and continually ; and when he withholds this love and obedience, he becomes infinitely guilty before God. 2. Such a punishment is actually threatened in the law of God against every transgressor. " The soul that sinneth shall die." What is meant by tlie death of the soul ? — Not its extinction, but its separation from God, whose favour is life, whose loving kindness is better than life. The law pronounces a curse on eve- ry one " who continueth not in all things written in tlie book of the law to do them." The impenitent sinner has no interest in Christ ; he is therefore under the law, a perfectly holy law, which he has broken ev- ery hour of his life. " For as many as are of the works of the law are under its curse." 3. There is nothing in the nature of Christ's re- demption, or in the constitution of the covenant of grace. which takes away the sinner's criminality, or secures him from the punishment threatened against sin. This clearly appears from this consideration, that the sinner, notwithstanding the atonement of Christ, actually re- 222 The Danger of the Ungodly. mains under the curse of the law, until he believes in Christ. '* He that believeth not on the Son, shall not see life, but the wrath of God abideth on him." And if the wrath of God abideth on such as believe not, and if such aie actually in a state of condemnation, then it is plain, this guilt is not taken away by the atonement of Christ. ' ' Christ is not the minister of sin. ' ' There is nothing more repugnant to the whole tenor of the gospel, than the idea, that the work of redemption by Chiist affords any protection to the impenitent sinner ; any otherwise than as God, out of respect to this, grants the sinner a reprieve, and makes him the offer of par- don upon his repentance. The design of Christ in re- demption was not to take away the ill desert of the sin- ner, nor to abrogate the law by which he stands con- demned, nor was it to afford him encouragement and protection in sin ; but to open a door for the free par- ' don of the penitent ; to save from sin, and in this way only from its punishment. The sinner therefore, while without faith — without repentance is as truly without hope from Christ, and under the curse of the law, as really, as if Christ had not come into the world. Thus the sinner, notwithstanding the way of salvation by Clirist, stands on slippery places ; for he is " an alien from the commonwealth of Israel ; a stranger to the covenant of promise, without God and without hope in the world." And his danger will further appear when we consider 4. That he is naturally opposed to the method of salvation by Christ. The almost universal neglect The Danger of the Ungodly. 223 which the gospel has met with in every age, can be accounted for upon no other principle. A way of sal- vation is opened, and this salvation freely offered " without money and without price ;" all things are ready, and nothing is wanted but the sinner's consent. This being true, were the sinner willing to be saved in the way which the gospel prescribes, there would be no rejecters of Christ found among men. They do not need arguments to pursuade them to accept of those things which they love, when freely offered to them. But the universal rejection of salvation, when offered in the gospel by the impenitent, shows that their hearts are opposed to it. So our Saviour repre- sents this matter ; " they all with one consent began to make excuse." A salvation from sin, is unpleasant, it has no charms to a sinful heart. The humble, holy, self denying path of the righteous is of all things the most disagreeable to sinners. They therefore decline walking in this way. They are in heart opposed to the humbling doctrines of the gospel, and that way of salvation which requires them to deny themselves, and take up their daily cross and follow Christ. If this be not true, how can the sinner's present neglect of the gospel be accounted for ? There can be no other ac- count given. Accordingly the scriptures account for their disregard of Christ on this principle. They as- scribe it to disaffection of heart to God, and the way of holiness. " The carnal mind is enmity against God." " Ye will not come to me," said Christ, " that ye might have life." When therefore the gospel is preached, and they are invited to come to the gospel 224 The Danger of the Ungodly. feast, " they begin to make excuse." They are unwill- ing to attend to calls of this nature. Sinners are then ev- idently in great danger from their opposition to the way of salvation. " Go thy way for this time" is the language of all sinners to the messengers of Christ. This danger will still appear, when we consider 5. That sinners have no assurance of life un- der these offers of grace. This all men know. They who die rejecting Christ sink immediately into hell, where there is "no more sacrifice for sin, but a certain fearful looking for of judgment and fiery in- dignation." The sinner is therefore in as immediate and great danger of falling iinto hell, as he is of dying. The uncertainty of life increases his danger, because the present time is the only accepted time, and day of salvation. Their is nothing between the sinner and the burning pit, but the brittle thread of life ; when ^ this is separated, he sinks in a moment ; and this is supported by the abused mercy of God alone. 6. Another consideration, which shows the great danger of the sinner, is, that God is not under the least obligation to bring him to a compliance with his calls. God has already done infinitely more for him than he deserves, in providing a Saviour, and opening a way for his return to God, and in making him the offer of salvation, and calling upon him time after time to ac- cept it. To all which the sinner has no claim. And God hath laid himself under no obligations to the sinner by promise or in any other way. There is not in all the Bible any promise of God to the sinner who rejects Christ, that he will spare his life another day — grant The Danger of the Ungodly. 225 him another offer, much less that he will make him an heir of eternal life, and bestow upon him the joys of the heavenly state. The bible contains many great and precious promises, but they are all out of the reach of the impenitent sinner. These promises belong to Clirist and his followers. The ungodly have no por- tion in them. The tlii'eatenings are theirs ; but God's covenant mercy is the portion of the righteous. This must be the case ; for to suppose that the sinner is entitled to the promises of God, would be to suppose,' either that he is a saint, or that he is the subject both of the curses and blessings of God's word, which would be absurd. Now since the sinner deserves God's wrath and curse, and they now lie upon him ; and since it is also true, that he is opposed to the sal- vation which is provided and offered to him, and is voluntarily walking in the way which leads down di- rectly to ruin, in opposition to all the friendly admo- nitions of God ; and as it is also true, that God is under no obligation to stop him in his way — to continue his life, and use means with him — nor given him any promise that he will — ^and since the sinner by refusing the calls of God, to repentance, and by rejecting Christ as a Saviour, is daily increasing in guilt — Since all this is true, let any person judge — judge yourself, O sinner, whether your state is not dangerous and dreadful ! These arc solemn, and ought to be awakening consid- erations to all impenitent sinners ; for you have nothing to rest upon in your present situation. The long abu- sed and uncovenanted mercy of God, which you have all your days trampled upon, alone supports you. 30 226 The Danger of the Ungodly. Should that withdraw, you are irrecoverably lost ; and how long this may be extended to you is the most uncertain. But there are other things beside those which have been stated, which render the situation of the sinner \'ery dangerous. For 7. Beside being in this ruined state ; condemn- ed and liastening to destruction, he is very insen- sible of his danger. The sinner is naturally blind ♦o his ill desert, and tonsequently inattentive to llie evils which threaten him. Danger is greatly in- creased, when not apprehended nor feared. That the impenitent are very blind to their danger, appears from the general security which prevails among them. It is no uncommon thing to see persons, who in their own view are destitute of tiaie religion, quiet and uncon- cerned. Careless, secure sinners may be found in every place, professing themselves accountable, and designed for immortality, who live in the known and open contempt of the laws of God, and yet think but little about their present state, and scarce- ly bestow one serious thought upon the conse- quences of living without God, and without hope. Such instances are to be found among the aged, who are tottering over the pit. And such instances are common among the middle aged and the young. A very great part of mankind, even of those who live under the light of the gospel, are evidently pursuing ^vorldly enjoyments and possessions, as their chief good, and do not even profess any concern for the in- terest of their own souls ; but li^ e as if all would be The Danger of the Ungodly. 22 ^jLJ.1 well with them, and they had nothing to fear from the nature and tendency of sin. Such persons are in im- minent danger of falUng into hell. Their danger is greatly increased by their security, iuid they discover too, evident marks of a reprobate mind and scared conscience, which nothing will a^vaken' but the light of eternity. The peculiar danger of such persons ari- ses from their security under the means of grace. The sinner must be convicted of his sin and danger, or he can never be recovered. Convictions are necessary CA'cn to show the sinner the need of a new heiirt, and of a Saviour from wrath. It is not the manner of God to convert the sinner before he shows him, in an im- pressive manner, his guilt and danger. The truths of the gospel must be attended to, and in some measure nnderstood, before the sinner can have correct views of himself and of a Saviour. — They therefore who dis- regard the gospel, are in no way to become the sub- jects of right afiections, which are founded upon cor- rect apprehensions of truth. The secure, careless sinner is opposed to such convictions, and willingly avoids the means of such impressions ; and that com- pany, and those places where he is likely to meet tlic just reproof of his sins, are unpleasant to him. And if at any time, he is in some measure impressed, he will try various methods to silence the accusations of his conscience, . and hush all his fears to sleep. Now this is an awful, though common case. The sinner, who is careless and secure, who avoids the means of conviction, is not likely to discover his gujlt and danger, and consequently Avill not escape to the 228 The Danger of the Ungodly, strong hold. So that if men are not first convinced of sin, and truly awakened to a sense of their cnmin- ality and danger, we are not to expect, they will ever be converted to God. From all which it appears that sinners are in imminent danger ; that they stand on slippery places, and the time is fast hastening when tlieir feet shall slide. This soon will be their dreadful state, ^unless they are awakened, converted and turned to God by repentance ; and the probability of this is diminishing every day. The longer they live in sin, the more insensible they become to their guilt and danger, and the less hope there is that the means, under which they have long lived securely, will ever profit them. How affecting is the situation of sinners ! danger seems to suiTound them on every side. How evident is it, " that there is no peace to the wicked." Standing on slippery places, they are in danger every day, of falling into hell. This is the state of every sinner in this assembly. " O awake thou that sleepest, and arise from the dead and Christ shall give thee life." IMPROVEMENT, 1. If the situation of sinners be thus dangerous, we can see the folly of indulging an envious spirit towards them, even in their highest state of worldly prosperity. David was guilty of this folly, and wickedness. " For I was envious at the foolish, when I saw the prosperi- ty of the wicked." This he confessed with shame and humiliation before God. " So foolish v/as I, and igno- rant, I was as a beast before thee." There is nothing The Danger of the Ungodly. 229 in the situation of sinners to excite envy, but every thing to call forth the compassion of every child of God. Look at the situation of the most prosperous sinner through the glass of revelation ; view attentive- ly the situation of the rich man in the gospel, drawn by our Saviour ; see his wealth flowing in on every side — not even room to bestow his goods. See Laz- arus lying at his gate, poor, friendless, sick and dying : " The rich man clothed in purple and fine linen, and faring sumptuously every day." Look attentively at these two men. What do you see ? Much, you say, in the state of the rich man to be desired ; much to be deprecated in the state of Lazarus. Look again, exam- ine the picture which Christ has drawn of these tw» men. You see one setting down amidst his abun- dance, and saying to himself, " soul thou hast much goods laid up for many years ; eat, drink and be mer- ry." You see death lie concealed from his view, like the serpent under the flowers of the garden. You see death in some unexpected moment strike the fatal blow ; the curtain drops, eternity opens, and you see this rich man fall from his aflluence, his security, his elevation into hell. In the same picture, you see Laz- arus, poor, but satisfied with his lot ; sick, but patient ; waiting " all the days of his appointed time till his change come." " After having suffered according to the will of God" he falls asleep, and is caiTied by an- gels into Abraham's bosom. You are ready to ex- claim, " O let me die the death of the righteous ; let my last end be like his." Christian, never envy the 230 The Danger of the Ungodly, sinner, should you see him " clothed in puiple and fine linen, faring sumptuously everyday." 2. If the situation of sinners is so dangerous, how reasonable is concern for the soul. Concern for an ob- ject implies danger. If a man ever acts reasonably, it is when anxious that his soul be not lost. The man who can think that such anxiety is unreasonable, gives the greatest proof of his own stupidity. The world would not think a man unreasonable ^vho had a large estate in danger, if he were anxious to secure it. The A^-orld would not think the merchant unreasonable, who had a large property on the seas, were he anxious. The world would not think a sick man unreasonable, who should send for a physician, and anxiously in- quire, what he should do ; No man's conscience, how- ever stupid he lives, will allow him to say, that the world is of more value than the soul. If it be rea- sonable for a man to inquire, v/hat he shall eat, what he shall drink, how he shall live a few years in this world, how much more, that he should be anxious, how and where he shall live through an eternity. The ques- tion, which the poor distressed jailor proposed to the- Apostles, is the most reasonable, that a man can ask, " Sirs, What shall I do to be saved ?" And should the most careless sinner in this assembly, for a single moment, see the worth of his soul, and its danger, hie would instantly join with the anxious jailor in his rea- sonable question. How can you excuse your neglect of your souls ? You are concerned for your bodies, how you shall feed The Danger of the Ungodly. 231 them, how you shall clothe them ; when sick, how you shall heal them, and yet have no concern for your immortal soul. This was the case with the rich man in the gospel, he was anxious, but it was for the world. Perish not like him. Your soul is in danger, and will perish, unless you attend to its everlasting concerns. While it is called to day, hear his voice, that your soul may live. HP' SERMON XV. A FAMINE OF THE WORD. AMOS, viii. 11. V Behold the days come, saith the Lord God, that I -will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord. X H E prophet Amos lived in a time, when the king- doms of Israel and Judah enjoyed great religious priv- ileges, and when they were exceedingly undervalued and abused. The prophet Isaiah lived about the same time ; a man whose mind was more enlightened in the things of Christ's kingdom than any other prophet. How plainly does he speak concerning the birth, the life and sufferings of Christ ? The ministry of such men was a peculiar privilege, which should have ex- cited the gratitude of a whole people ; because they were placed under advantages of becoming a wise and happy people. The people of Israel were distinguish- ed above every other nation, in having committed to them the oracles of God, and by the mission of the A Famine of the Word, 233 prophets, who spake to them in the name of the Lord. Spiritual barrenness in them was a sin attended with pecuUar aggravations. It is one of the most reasonable things, *' that where much is given, much should be required." And it is reasonable and proper, *' tliat the kingdom of God should be taken from a people, who undervalue and abuse it, and given to a people who will bring forth its fruit." How plain is it, that, in the divine estimation, the word of God, the ministry of reconciliation is a pecu- liar favour, and that the abuse of it is a sin, which God will not long tolerate ? When the Sabbaths of God become a weariness, and his ordinances are neglected and despised ; when his prophets, and mes- sengers are persecuted and rejected, as they were in the days of Amos, we may be sure, such a people will not long be indulged with their spiritual privileges. A famine of the word is threatened in the text, as being not only of the nature of a judgment, but the greatest of a temporal nature, which could be inflicted on a people. There cannot be a greater evil inflicted on a rebellious child, than to leave him to himself, to gi'atify him in his unreasonable desires, and to deprive him of the advantages which he has abused. So in the text, God threatens to punish the neglect and abuse of his word, by taking it away. It had l:)een given as one of the greatest privileges, and there- fore God considers the deprivation of it, as the great- est judgment. Our text therefore implies I. That God considers the ministration of his word the greatest privilege to a people. 31 234 A Famine of the IFord. II. That he therefore considers the removal of gospel privileges from a people as the heaviest judg- ment. III. That the neglect and misimprovement of the word and ordinances of God ^vill be attended \\'\i\\ their removal. I. God considers the ministration of his word, the greatest privilege to a people. There are perhaps but few who have any considerable acquaintance with the scriptures, and who give their assent to their divine authority, who will deny them to be a privilege. God always taught the people of Israel to con- sider themselves distinguished from all other na- tions, by having his word and ordinances among them. And it is evident that pious men among them did consider their nation greatly distinguished by their peculiar privileges. But the things, they were taught to consider as privileges, and which pious men did so consider, resulted to them from divine revelation. Their advantages above the heathen about them, con- sisted in the institutions, both moral and ceremonial, which they received from God. The single institu- tion of the Sabbat'h was to that people a privilege of inestimable worth; as it gave all classes an oppor- tunity of hearing the law of God read and incul- cated upon them. In this connexion, hear the words of Moses to this nation. "Did ever people hear the voice of God speaking out of the midst of the fire, as thou hast heard and live ; or hath God assayed to go and take him a nation from the midst of another nation, by temptations, by signs and by won- A Famine of the Word. 235 ders, according to all that the Lord thy God did for you in Egypt before thine eyes ? Unto thee it was showed, that thou mightest know that the Lord, he is God. Out of heaven he made thee to hear his voice that he might instruct thee." That people were dis- tinguished from others by divine institutions only. Unto them " pertained the adoption, the giving of the law and the promises, the glory and the covenants." The Apostle, in answer to this inquiry, " What ad- vantage then hath the Jew," above other nations? answers, " Much eveiy way, chiefly because unto them were committed the oracles of God. From these and other passages, it appears, that God consid- ers his word not merely as a privilege, but the greatest, a people can enjoy. It "v^ms on this account, that Christ represents " Capernaum, Chorazin and Beth- saida as exalted unto heaven." And why God taught Israel to consider his w^ord, as a peculiar privilege, and why we are bound to treat it as such, will appear from tlie following remai'ks, 1. In the divine word Ave have the character of God revealed to us. Need I say, how much con- cerned men are to know the character and designs of him, on w-hom they now depend, and from whom, they are to receive their final sentence of retribution. Has the character, I might say, even the being of God been known, without divine revelation ? Let the condition of the heathen world in all ages be receiAcd as an answer to this inquiry. Creation is a display of God ; but how little knowledge have mankind derived from this display ? Such is the natural blindness of the 236 A Famine of the Word. human heart in consequence of the apostacy, that they need a clearer discovery of God ; a brighter medium in which they may see God. This is evident to a de- monstration from the universal gross ignorance of God, which always has prevailed among those nations, whose reason has not been assisted by a particular divine revelation. Though they have always had the book of nature open before their eyes, yet they have always been Idolatres ; and not one nation is to be found upon the earth, which has preserved any tolerably just ideas of God, without divine revelation. They have not even preserved the unity of God, but have multiplied almost beyond calculation the objects of their worship. And this has always been the case in those lands and among those nations, which once enjoyed the advant- ages of revelation, but have been for their abuse, de- prived of them. This was the case with the descend- ants of Adam, of Noah, of Lot, of Abraham and others. This is the situation at present of most of those places, where the Apostles travelled and planted christian churches. And this would no doubt soon be the sit- uation of this land, should it be deprived of gospel ordinances. As it is a fact, that gross idolatry has reigned in all places, where the advantages of divine revelation have not been enjoyed; so wherever the gospel has been received, it has destroyed idolatry ; this must be ascribed to the superior light, which the gospel affords, above the light of nature, to discover the character of God, and the nature of true religion. For this reason the gospel ought to be considered, the imost important pri\ ilege. Reason teaches us, that the A Famine of the IFord. 237 knowledge of God's character is necessary, in order to the knowledge of his will, and the way to please hrni ; and that the happiness of a creature absolutely depends on his obeying and pleasing his Creator. 2. The word of God is an important privilege, be- cause it discovers the character of man. Next to the knowledge of God, in importance, is the knowledge of ourselves. A true knowledge of God acquired by his word, is essential to our obtaining just views of our own characters. This is evident because whenev- er people have been destitute of the assistance of reve- lation, and so ignorant of the character of God, they appear in fact ignorant of themselves. Some among the heathen philosophers taught, that man perished like the beast ; others that man w^as superior in many respects to the immortal gods. But in the A\ord of God, the character of man is most clearly pointed out ; so that with regard to this important kind of knowledge, we have greatly the advantage of the heathen. In the word of God, man appears a reasonable, accountable, guilty and endangered creature. The consciences of mankind have indeed, in all ages suggested to them that they were guilty creatures, and that God was an- gry with them for sin ; and this impression has put them upon oft'ering sacrifices to appease their gods and atone for their sins. But notwithstanding this general notion of guilt, yet the heathen have always l^een ver}' ignorant of the nature of sin, and their exposednesson its account. But in the w^ord of God, \ie learn the apostacy of man, a truth they could not know without it. Man here appears an undone, lost creature. The 238 .i Fainine of the Word. law of God by unfolding duty, has unfolded the nature and evil of sin. This law plainly teaches us, that duty essentially consists in loving God, with such an affec- tion, as sets him above all other beings, and in exer- cising a kind, friendly affection to all mankind ; an affection which implies benevolence even to enemies, and forbids envy, hatred and every other sinful passion. And no where is there to be found, such a clear rev- elation of God's wrath against the sinner, as we find in the sacred oracles. Here the wrath of God is re- vealed from heaven against all unrighteousness of men. To become acquainted with our sin and danger is of the highest im.portance, provided, there is any way of deliverance. This will lead me 4. To sa\^, tliat the word of God is the most import- kit privilege, because it discovers a remedy for the sin and misery of this guilty world. For all the knowledge we have of a way of escape from divine wrath, due to us for sin ; and of coming to the enjov- ment of God, we are wholly indebted to divine revela- tion. Man by reason and experience may discover, diat he is a sinner and exposed on its account, but his reason never could discover a sufficient remedy. It is the glory of the gospel to unfold a consistent way of di- vine communication between God and sinners ; that alone can teach, how God can be merciful and yet just. It seems a dictate of nature, that some atonement is nec- essar}' ; " that without shedding of blood there is no re- mission of sin." Without the word of God, who can answer this important question, " Wherewith shall A Fafiiine of the Word. 239 I come before the Lord, and bow myself before the high God?" " He hath shown thee, O man, in his word, what is good." Is it not then evident, that the woi:<;i of God is a precious privilege ; the greatest which God can bestow on a people ? If this be a truth, then , [ II. The removal of gospel instructioit, and gospel ordinances is a heavy calamity, a dreadful judgment on a people. The loss of any privilege is a calamity. And if it be taken from us, because we have misim- proved it, is it not a judgment, and a manifest token 9f divine anger ? The greater any privilege is which we have enjoyed, the greater is the calamity in being deprived of it. It hath been shown, that God consid- ers his word, including gospel ordinances, a great priv- ilege. It is placed first in the catalogue of external advantages. In this way, God reveals more of his character than in any other. Here we may see more of his wisdom, goodness and grace than in ail his oth- er works. Here it is that we learn his gi'acious de- signs towards sinners. It is kindly designed to help our ignorance and discover to us, our sinfulness and danger, and the way in which we may escape deserved ruin, and obtain that everlasting life, which is brought to light in the gospel. Now it is very manifest, that to be deprived of such a privilege is the greatest tem- poral calamity which can befal a person or a people. It is more calamitous, than a natural famine. For the body to be in want of proper food and nourishment is a small evil, compared to the condition of a soul starv- ing for want of instruction. Of such infinite import- ance is the happiness of the soul, compared ^\'ith that 240 .4 Famine of the fFord. of the body, that it is of little comparative consequence, what state the body is in, whether full or hungry, if the soul be in health and prosper. If this has suitable nourishment, and a relish for its proper food, the man has a most desirable portion, e\en if his body be in pain and want. To live in poverty, destitute of the comforts, and necessaries of life, is a great calamity ; but to be in ignorance of God, and of the -vvay of sal'- vation by Christ is an unspeakably greater calamity ; in the same proportion is it greater as the interest, the everlasting happiness of the soul is more important than the temporal ease and comfort of the body. And it may further be obser\Td, that a famine of the word is not only always a calamity, but is often a judgment, and a direct proof of God's anger against those who have enjoyed those privileges, and abused them. They who are once favoured with these ad- vantages never loose them, but in consequence of their misimprovement, and abuse of them. There are many nations, who, in ages past, have been indulged with gospel privileges, who at this day are destitute of the knowledge of the true God, and the way of salva- tion by Jesus Christ. And where is the nation or peo- ple, who have enjoyed these privileges and are noAr without them, but have lost them through their own fault ? Such an instance is not to be found. Many have been the attempts of heathen princes to destro)- these privileges from among conquered nations, but the\ never could do it without their consent. These priv ileges were enjoyed by the ancient Jews, and while they prized them, they retained them, and by despis- A Famine of the IFord. 241 ing lost them. So it was with the churches in Asia planted by St. Paul, they gradually lost the knowledge of Christ, by neglecting and abusing the privileges of the gospel. So it has ever been ; and God will con- tinue to punish a wicked, unthankful people in a way suited to the nature of their crime. The loss of these privileges is a terrible judgment, as it is an evidence of the wickedness of a people, and of God's righteous indignation against them. When a people do not like to retain God in their knowledge, he gives them up to delusions, to believe a lie ; — A fearful prelude of approaching destruction. III. We come to show, that the misimprovement and neglect of the word and ordinimces of God, will be followed with their removal. This is the punishment threatened in the text. And it is threatened as the heaviest judgment, God has in store for a people who have enjoyed, but abused his word and ordinances. God had often brought on the Jews the sword and the pestilence as punishments for their sins ; but when they would not be reclaimed by common judgments, he threatens them with a fam- ine of the word ; he would leave them to that state of ignorance which they chose. He would leave them to perish for lack of vision. The evils of this state have, in some degree, been described ; but on this part of the subject, we shall be more particular. Need I stay to prove that the removal of privileges will be the conse- quence of abusing them ? Has not this threatening been I carried into effect against Israel ? Let me refer you to a passage in Isaiah, from which you will learn ^vhat is im- •242 A Famine of the Word. plied in this threatening. " Arid now goto, I will teli you what I will do to my vineyard, I will take away the hedge thereof and it shall be eaten up, and break down the wall thereof, and it shall be trodden down, and I will lay it waste. It shall not be pruned nor digged ; but there shall come up briars and thorns ; I will also command the clouds, that they rain no rain upon it." And the prophet Jeremiah, describing the miseries of Judah and Jerusalem, which were a fulfilment of the prediction and threatening in our text, says, " the punishment of the iniquity of my people is greater than the punishment of the sin of Sodom, which was overthrown as in a moment. And did not our Saviour, by cursing the barren fig tree, design to hold up a solemn lesson to mankind ? Do not Imagine that these passages are applicable to the Jews only. Does not the Apostle plainly teach us, that they apply to the Gentiles as well as Jews ? Hear his memorable words — " If God spared not the natural branches,'* when unfruitful, " take heed lest he spare not thee." " Because of unbelief they were broken oft', and thou standest by faith. Be not high minded but fear." I now return, and say, that the judgment threatened in the text is the natural and necessary consequence of neglecting and abusing the gospel. Knowledge of the christian system, as well as of other useful subjects, is acquired and preserved by attention to the proper means. Is there any subject in which people will be informed and correct, without attention ? And are not persons found ignorant in the things of God in propor- tion to their inattention ? And when it becomes a mat- .i Famine oj' the Wurd. 243 ter of indifference with a people whether they have the word and ordinances of God among them, or whether they attend upon them, that people are fast preparing for their removal. Is there a single privilege, civil or religious, which will long remain with a people when perverted and abused ? Hence as a people be- come ignorant of the gospel, they fall into errours and delusions of almost every kind, both in principle and practice. It is an observation of Christ, that he that walketh in dcurkness, knoweth not whither he goeth. Ke is exposed to stumble at every obstacle in his way, and to mistake his path at every step. Are not these remarks supported by facts ? The removal of the gos- pel from a people is the natural consequence, under the divine government, of abusing it. And God has in fact, executed these threatenings upon e\ ery people, who have greatly undervalued and neglected the gos- pel of his grace. How impressively has this threaten- ing been executed on the Jewish nation, to whom God sent his word by the prophets, and his gospel by Christ and his apostles, " rising early and sending them ?" And likewise against all those Gentile nations in Asia, who were once favoured with the gospel, and despised Ttit.f".'Is it not plain that they who treat the word of God, his day and ordinances, as those nations did, really ex- pose themselves tc the same judgments which have come on them? thcv are at this dav, standing: m-onu- ments of God's indiirnation aQ-ainst the abusers of his gospel. In this respect there has been a visible- uniformity in the divine conduct toward those \\'\\o are favoured with his word. And it has fared wiih 244 A Famine of the Word. them, as they have treated their privileges. Among such nations, none have abused greater privileges, than the nation of Israel ; and the curse of God has fallen on them in the heaviest degree. And other nations, to whom the gospel has been sent, and yet have not liked to " retain God in their knowledge,'* " he has given up to strong delusions to believe and worship gods which their hands have made." God began to publish his word to the eastern world, and the gospel has been now travelling westward for ages ; and every nation where the gospel has come has been deprived of this inestimable privilege, left in ignorance, and gi\en up to all the judgments naturally involved in such a state, in consequence of gi'catly abusing the word of life. From all which, we come to this natural conclusion, that when a people neglect and greatly undervalue gospel privileges, they expose them- selves to the awful calamity and judgment of losing them. This is the sinful and dangerous situation of a people among whom degeneracy and a careless inat- tention prevail under the means of gospel instruction. The guilt of such is great ; for they abuse the won- derful mercy of God in finniishing them with the means of knowing their duty, and the way of salvation by a crucified Saviour. Such a people are in a more dan- gerous condition, than the inhabitants of those places where the gospel has never come. It is God's usual method, when he sends his word to a people, to furnish all proper means, and make a full trial of privileges Mith them ; and if they finally abuse them, he leaves them, and will visit them no more w\\h such advantaares. Where o A Famine of the fVord. 245 is the nation which once were reclaimed from idolatry, and brought to embrace the gospel, and have greatly abused and finally lost their spiritual advantages, who have a second time been favoured with them in any considerable degree ? we find that God has passed by such communities, who have sinned away their privi- leges, and left them under mahometan delusion, or in absolute heathenism. It is with societies and na- tions as with individuals, who having stifled and sin- ned away the strivings of God's Spirit ; such are far less likely afterward to be the subjects of such influ- ence, than those who have not been thus favoured. How impressive are the words of our Saviour, applied either to an individual, or nation ? — " When the un- clean spirit is gone out of a man, he walketh through dry places, seeking rest ; and finding none, he saith, I will return unto my house whence I came out. And when he cometh, he findeth it swept, and gar- nished. Then goeth he, and taketh to him seven other spirits more wicked than himself, and they enter in and dwell there, and the last state of that man, is worse than the first. So shall it be with this generation." What is the plain import of this pas- sage ? Is it not, that a people who are in some degree reformed, but afterward relapse into sin and stupidity, are indeed in a more hopeless situation than before ? — From the course of providence, this appears the fa^l with publick bodies. Of such God says in his provi- dence, as he said of Ephraim in his word, " let him alone." And what the apostle s^ys of apostatizing christians may justly be aflftrmed of all such, even 246 A Famine of the fFord. that they had " better not have known the way of right- eousness, than after they have known it, to turn from the holy commandment deUvered unto them. " It may be further observed under this head, that if it be a general truth, that those who despise gospel privileges, are exposed to the judgment threatened in the text, then it follows that a people who come within this de- scription, are thus exposed to this great judgment. In whatever age, or country they may live — whether in the days of Amos, Paul, or in the present period — whether they inhabit Asia, Europe, or America ; all impenitent sinners under the gospel, are exposed to have the " kingdom of God taken from them, and given unto others." Should it be granted, that our text had a primary reference to the Jewish nation, and pointed out the evils coming upon that people for their abuse of God's word and ordinances ; yet it is not to be un- derstood as confined to them ; but equally implicates other nations and societies, who enjoy these privileges, and conduct as they did: They were broken oft from their olive tree, through unbelief ; and thou, standest by faith; " Be not then high minded, but fear." Is not this reasoning forcible ? May not then the text be considered as an admonition and warn- ing to all future generations, who enjoy their privi- leges, to avoid their sins and plagues ? Those di- vine threatenings, which point out the sin and danger of any one individual or society, equally point out the sin and danger, of any other individual or society, which tomes within the like description. These remarks A Famine of the Word. 247 may be sufficient to show, that tljis ^.prophecy and threatening may be as applicable to other communi- ties, as to ancient Israel ; and therefore is a subject in which you, as a people, are as deeply interested as they were. Hence a diligent and faithful improvement of your privileges, is the only ground on which you can expect long to enjoy them. " For if God spai'ed not the natural branches, take heed lest he spare not thee." SERMON XVL A FAMINE OF THE WORD. THE SUBJECT CONTINUED. AMOS, viii. 11. Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord. JL H E improvement of this important subject is now before us. 1. Are the word and ordinances of the gospel great privileges to a people ? Then may we learn the dis- tinguished advantages of this land. No people ever enjoyed the word of God, and its attendant privileges in an higher degree, than they have been enjoyed in this land, particularly in New England. Here we have had, not only the writings of Moses and those of the prophets, but of Christ and his Apostles, even the canon of scripture complete, to direct us in the way of duty and salvation. And not only the bible, but a multitude of other books which are of great use in un- A Famine of the IVord. 249 derstanding the scriptures. And here we have enjoy- ed the great advantages of Sabbatli and sanctuary op- portunities, and schools and seminaries of learning, designed, in a particular manner, to diffuse divine knowledge among the people. All these have been enjoyed under the most favourable circumstances. We have for the most part enjo) ed them in peace, and under the auspices of civil power. Our constitution of government has not only protected us in the enjoyment of religious privileges, but extended its patronage to the virtuous and inquisitive, in every department of science. It has often been the case among other na- tions, that the civil powers, instead of protecting have deprived people of them, and done all they could to extirpate them from the land. So that those, who make the word of God the rule of their faith and prac- tice, must do it at the peril of their lives. Many christian nations have not been permitted to have the bible in their own language, which is in effect to be deprived of it. We, at this day, have all those external advantages, which arise from a full and clear revelation of the divine character, and of our own, of our duty, sin and danger, and of the method of divine grace in our recoveiy ; so that of all people we have the least ground to attempt ta excuse sin by the plea of ignorance. Such are the means of knowledge in this land, that no one is under the necessity of being, or remaining ignorant of those things which " pertain to life and godliness." If any there- fore be found ignorant in this land, it must be owing to criminal inattention to the means of knowledge, and 250 A Famine of the TFord. consequently such ignorance is wholly inexcusable.. That any should be found, in such a land of light as this, ignorant of God, of the character, offices and de- sign of the Mediator, and indeed, I may add, ofever)- doctrine and duty contained in the scriptures, must be the effect of great and criminal neglect. Have we not reason to conclude, that such love darkness rather than light ?— 2. Are we not, if the gospel be so great a privilege, under every obligation of gratitude to God for his word and ordinances ? — The least reflection may convince any one, that God is under no obligation to bestow upon us tliese privileges, any more than upon those nations who do not enjoy them. That he should be under any obligation to any is impossible. Neither we, nor any of our sinful race deserve any favour from the hand of God. We deserved to have been left without a Saviour, and consequently without the gospel, which publishes the great things of redemption. But how deplorable would have been our situation, had these favours been withheld ? It would, however, have been a ti-eatment corresponding to our personal charac- ter. We cannot deny that we are fallen, guilty creatures, without contradicting the universal experi- ence and consent of all generations, as well as the de- clarations of scripture. And if mankind, indeed, be in this sinful state, it is plain, that the provision of a Saviour is wholly a gracious provision ; that justice would have called for no such expedient. Admit then, that God had conducted towards men on principles of justice, then compare this supposed situation of man A Fail 1 1 lie of tJir JVurd. 251 ^ith his real circumstances in general, and with those who enjoy gospel light in particular, and you will readily discover the obligations of gratitude lying on the latter especially. In consequence of redemption, pardon is offered, which, without this, could not have been done. Sinners now, though prisoners to tlie justice of God, " are prisoners of hope." " What then shall we render to God for all his benefits?" 3. Is the gospel a great privilege, then learn the great guilt of those who enjoy and yet despise it. Who they are who despise the gospel has been shown iJrcady ; they are such as have it, and profess to be- lieve it, and yet do not use all proper means to under- stand it — who though they admit its truth and divinit}', yet refuse to comply with its precepts. In a word, all impenitent sinners, under the light of the gospel, are rejecters and despisers of it. And is there not reason to conclude, that there are many such chai'actcrs among iis ? — Are there not some, who do not even give their assent to the truth of the scriptures, and who consider any profane history more ^\"orthy of their attention and belief? Are there not others who, though they acknowl- edge the truth of the sacred books of scripture, have never given their attention to the subject ? That there are many such characters in this land of gospel light is beyond all question. They are to be met wdth in every congregation ; men w^ho can give no good reason \\^hy they are professed christians i-athcr than Jews, mahomedans or pagans ; an.d ^vho aniid^ abun- dance of light, can give but little better account of the christian svstem than children. Are iIkm-c not 252 A Famine of the Word. others who, though they have paid such attention to the gospel as to embrace it on rational evidence, yet refuse to comply with its important require- ments, faith, repentance and an holy life ? Are there not many such characters in this place? I would be understood to mean those who pay little at- tention to the bible ; and who manifest but little con- formity to it in their lives. Kow many among us, though not absolutely ignorant of the principles of Christianity, yet whose knowledge is no way answerable to the means they have enjoyed, who really know but little about God and the things of his kingdom, com- pared with what they might have known, had they diligently improved their means of knowledge ? The thinness of our publick assemblies, especially when any excuse can be found from cold or foul weather, proves that God's word and ordinances are not respect- ed here as they ought to be, and as in fact they are, by people who consider them a privilege. It is with peculiar pain, that I reflect upon the apparent careless- ness and increasing inattention of people to the Sabbath and worship of God, especially in this place. It is a reflection which must affect every sober mind, that this evil, should it increase a little longer, will put an end to the publick worship of God, and leave this house totally deserted ; and God will Avrite Loammi upon you, the melancholly memorial of departed glory. This is what I expect during my life, or soon after my decease. Such treatment of the gospel is attended with gi-eat guilt. It is manifest that such people un- defvalue and despise one of the greatest privileges A Famine of the JVorcL 255 God ever bestowed on a people ; and with this sin God will not long hear. "He will remove your can- dlestick out of its place" soon "except ye repent." Lightly to esteem these things is lightly to esteem in- finite wisdom, love and mercy. Such conduct dis- plays a temper full of baseness, and vile ingratitude. It discovers a want of a proper sense of our infinite ob- ligations to God for providing a Saviour to redeem us from hell. It discovers the want of all right affection of heart to Jesus Christ. It also discovers a disresrard to our own interest, for this conduct is the direct road to perdition. There are many ways to ruin, but the most direct and certain way is to despise Christ, and the way of salvation revealed in the gospel. This is the way in which all are travelling who neglect the word and worship of God, and live stupidly and Avick- edly amidst all the advantages offered them of becom- ing "wise unto salvation." Is not a man's, is not a people's guilt in proportion to the light wdiich he or they oppose, and under which they sin ? Is not this reasonable " that to whom much is given, much will be required ?" There is no spot in the creation, where sin is so ag- gravated, where sinners are so inexcusable, as where the gospel shines, and is slighted. As wicked as hell is, it was never committed there. And does not this sin uncommonly prevail in this place ? What will be its- consequences ? I mean not in a future, but in the present life. Our 4. Inference will answer this question. God will deprive us of gospel privileges. Is not our danger great? We have shown in the course of this subject, that they, 254 .4 Famine of the Word. who abuse gospel privileges, are in great danger of losing them. And that this is an evil which prevails among us, is too evident to be denied. Our danger therefore is but too manifest to the eye of reason. We are verily guilty in this matter, and that to a great de- gree. We deserve the punishment threatened in the text. God has threatened it, and there is nothing to secure us more than others. The gospel secures the penitent and obedient, but none others. And it has been shown, that the loss of gospel privileges is the natural and even necessary consequence of neglect- ing and abusing them. Even did this neglect and abuse imply no moral evil, were it attended with no guilt, were it no token of divine disapprobation, this consequence would follow. The neglect of any priv- ilege soon ends in its loss. But we have seen, that this is a crime, and a sin of the deepest stain, which God will punish. Has it not been shown, that leavhig a people to spiritual blindness, and ignorance is an awful judgment, and the heaviest, that God ever sends on a people in this world ? And we know that this judgment has been sent on many nations in past ages, who en- joyed, but abused these privileges ; and by their loss have suffered a greater calamity than the evils of war, famine and pestilence. And what reasons can be as- signed, why we shall not suffer the same privation, the same judgment ? If our crimes are of the same nature, and as aggravated as theirs, on whom this judgment has been inflicted, why may it not be expected ? — No sufficient reason, I presume, can be given why it may not. It is no argument that the threatening does not J Famine 6f the Word. 25 5 reach us, because we live under a different dispensa- tion. God is always the same, and religion is in all ages and places essentially the same. Sin is always the same in its nature, and must therefore expose the sinner, in every age, to the anger of God ; and ex- pose him in proportion to the aggravation of his crimes, which will ever bear proportion to the light against which he has sinned. The gospel dispensation differs from the Jewish ; but the difference does not consist in this, that ours is a dispensation of grace, and theirs is not. Nor does the christian dispensation afford the sinner any security in sin, nor tend to encourage it any more than the Jewish. But the essential difference between the two is this ; the gospel affords much greater light to discover the nature of duty, and our obligations to perform it ; and also the nature and consequences of sin, than the form- er dispensation did. And w^hile it more clearly dis- covers our duty, and obligations, it is the occasion, consequently of increasing greatly our guilt in case its light be resisted. " If while we seek to be justified by- Christ, we ourselves also are found sinners, is therefore Christ the minister of sin ? God forbid." " And if they who despised Moses' law^, died without mercy, under two or three witnesses, of how much sorer pun- ishment, suppose ye, shall he be thought worthy, who hath ti'odden under foot the Son of God V and if it be ii certain fact^ that God, and his word are treated \\\\k\. indifference and neglect by us, our living under the gospel dispensation is so far from affording us any se- curity, that our guilt and danger are greatly enhanced on this very account. 256 A Famine of the TFord. But how can it be reasonably supposed otherwise, than that we should be exposed to the heaviest judg- ments, when the privileges we enjoy, and the conduct of many under them are considered ? There can be no dispute, but that the gospel is, at this day and in this place, greatly undervalued. It is our sin and reproach, my hearers, that such inestimable blessings, as the Sabbath, the house and worship of God, with the ordinances of Christ, should be disregarded and slight- ed as, in fact, they are in ihis place. There is a num- ber of things which increase my apprehensions of dan- ger on this ground. * 1. The great coldness of professors. This is so general a thing as to threaten the desolation of the churches. But comparatively few of the multitudes in this highly favoured land, have even the outward form of godliness. And but a few of the small num- ber who have, appear rationally and steadily engaged to support the bleeding cause of Christ in the world. Of the number of professed friends to Christ, a large proportion discover no hearty attachment to the cause of the Redeemer, but are cold, dull and indifferent, wanting life and spirit to stand up for God against evil- doers. This is a sin very provoking to God, and ex- poses a professing people to be given up of him, which is evident from what is said of the church of Laodicea, which professed friendship to Christ, yet manifested none. She did not openly oppose Christ, yet did noth- ing for him, but barely to assume his name. Christ reproves and condemns her in this pointed, expres- sive language, " I would thou ^vcrt cold or hot .: ji Famine of the Word. 257 so then, because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth." It is a great reproach to Christ when professors walk contrary to his instructions, and live careless of their duty. Such conduct more deeply wounds the cause of Christ, and brings it into contempt, than all the at- tacks of infidels. For them to manifest a selfish, worldly spirit, an engagedness after the vanities of the world, more than for the honour of God, and the ad- vancement of his kingdom, has the most direct tenden- cy to bring the profession of Christ into contempt a- mong men. Though the scriptures teach us, that there will be hypocrites in the church, that we are not to judge of religion by the practice of its professors, but by the doctrines and duties which it teaches and enjoins, yet it is a fact, that the world have in all ages taken occasion, from the irregularities of false professors, to think and speak lightly of religion. Nothing is more common than so to judge; and nothing is more hurtful to those by whom this judgment is drawn ; yet religion is, and will be so judged of by mankind at large. Hence the danger to the world, and the church from the unchris- tian walk of professors. How many stumble at the sins of professors ; how many are encouraged, " to cast ofFfeai'and restrain prayer before God," by seeing pro- fessors do this ? — How many are encouraged to live careless lives, not regarding the day and house of God, because they sec some professors do this ? Let professors then remember, that they will, in a measure, be accountable for the evil which is done to .34 J/iIS .4 Famine of the Word. the souls of men, and the cause of Chi'istby their sins. And that every consideration calls on all, *' who have named the name of Christ, to depart from iniquity." Nor is thi^ the only way in which the cause of Christ is injured by professors. For while some are a stand- ing reproach to religion, by their coldness and apparent indifference in the things of their salvation, there are others, who bring religion hito contempt by great ap- parent zeal, with little knowledge of the gospel, and whose conduct, taken together, discovers no more real engagedness in religion, than that of luke-warm pro- fessors. Zeal for God, which is according to knowl- edge, cannot be too great ; but zeal without knowledge is enthusiasm. Zeal in building up a party, is not cliristian zeal, but delusion. That zealous party spir- it, which now so much prevails among some professed christians, is an anti-christian spirit, wherever found, and is an evil which threatens greatly the churches of Christ at this day. Among those who profess the greatest zeal for God, and regard to his glory, there is just reason to fear, that many are more engaged to make proselytes to a party, a particular sect, or de- nomination, than to make converts to Christ. There is no religion in this ; so far from it, that it tends to bring religion into disgrace, by setting its professed friends at variance among themselves, and by the dis- order and confusion, which prevail in their worship. When those, who have been so zealous in their relig- ion, become in a few years indifferent, then forsake all worship, and live more careless than ever, which A Famine of the fVord. 259 often happens, many are led to conclude there is no reality in any profession of religion. Some of these per- sons and preachers are very much engaged, filled with zeal while dividing and distracting societies and church- es ; but when the object is effected, their zeal cools, and seems to languish, until excited by some similar enterprise. 2. May not a pre>'ailing negligence in the duty of prayer be reckoned among the evils, which look with a threatening aspect on our American Zion ? True re- ligion is preserved in the world by the outpourings of the Spirit of God. Without these, religion would disappear with the present friends of God. Nothing jshort of the regenerating and sanctifying influence of the divine Spirit is sufficient to commence religion in the hearts of others. Human means and efforts, without these, will not effect this important end. And is it not a truth confirmed by the whole current of revelation, that it is God's manner to build up Zion in answer to prayer ? All the remarkable revivals re- corded in scripture were in answer to prayer. God has established a connexion between asking and receiv- ing. But if God, by his Spirit, revives and maintains religion in answer to prayer, then an increasing atten- tion, among a people, to prayer, is an evidence, that God is about to build up Zion. On the other hand, when peopk become negligent of this duty, it is an evidence of the decay of religion, and a prelude of ap- proaching judgments on the church. ,\m I mistaken, when I say, that this duty is greatly neglected, in this .•r*u 260 A Famine of the Word. place, and that the number of prayerless families and souls is increasing every day ? Each one can witness for himself, how this duty is regarded by him and others. But if it be true, and few I believe will ques- tion it, that family and secret prayer are rapidly declin- ing ; is it not a sad evidence that religion is departing from us ? Though a form of prayer, constantly kept up, is no certain evidence of religion in the heart, yet we may certainly conclude that where there is no prayer, there is no religion. Prayer is the very life and breath of religion. It is the language of dependance and humble confidence in God. It is the expressioR of faith, repentance and gratitude. It is as natural for the child of God to pray, as it is for a child to ask his parent for food. When therefore prayer declines among a people, or in an individual, it is a decisive evidence, that religion is on the decay with that people and person. Each one present knows whether he contributes to the general danger by neglecting this duty ; or whether he is daily lifting up his soul to God to have mercy on Zion, and save us from the judgment threatened in the text. 3. I am constrained to add, that the inattention of the rising generation, in this place, to religion, is a sad omen that the religion of Christ, which is our glory is departing from us. The fathers are gone, and going from the stage of action, and the middle aged are crowding after them, and what will become of the ark of the God of Israel, if the young are regardless of its safety ? How can religion remain among us, if it be not encouraged and supported by you, who are to fill ji Famine of the IVonL 261 their places ? How can the name and profession of Christ continue with us, if you refuse to become fol- lowers of him ? How can a visible church continue here, if you refuse to submit to his laws and to be- come real and visible christians ? This is a day with us, when few young people indeed, I might say none, are willing to make a publick profession of Christ; and it is indeed a melancholy consideration, as it is a sign that there is little religion among them. This is a plain command ; and if you ai'e the friends of Christ, you have no excuse for your neglect. And if profes- sors dishonour Christ by an unchristian spirit and walk, there is the more need of your professing him, and convincing the world by a holy life, that you are sin ■ cere, and that the religion of Christ is an important reality. But if you have no religion, and are therefore ashamed of Christ, how a\vful is your situation, and how gloomy the state of this place. Remember what Christ says of such, " He that is ashamed of me and of my words, of him will the Son of man be ashamed." No man's danger is lessened by the danger of others ; nor can the negligence of others aftbrd the least excuse for neglecting duty ourselves. But the more general any evil becomes, the greater is the publick danger. This consideration shows our danger in particular. 4. Ignorance of the doctrines of Christianity, which is the natural consequence of inattention, is another thing by which we are endangered. In the course of this subject we have shown, that ignorance of the chris- tian system, in those who enjoy the means of knowl- edge, is very criminal. The knowledge of the chris- iJ62 J Famine of the IFord. tian revelation is necessary to the knowledge of our duty. There are many sciences which a person may not understand, and yet be acquainted with the duties of his occupation ; but he, who is ignorant of the lead- ing doctrines of the Bible, is of consequence ignorant of the leading duties of religion. He must be igno- rant of the cliaracter of God; of that of Christ; of his own, and of consequence sees not his danger, nor the motives which the gospel sets before him to " flee from the wrath to come." Besides, ignorance of the doctrines of the gospel, exposes a people to delusions ; to false schemes of religion ; " and to be carried about with every wind of doctrine, and the craftiness of those who lie in wait to deceive." Over all tliese evils, my heart bleeds. They are strong indications of the approaching calamity in our text. It will come upon you in a short time. But is there nothing which can be done ? Nothing to avert this evil ? I will hope, that you are led to make this inquiiy ; that you see the impending calamity, and de- sire to know how it may be avoided. I would say 1. Attend to the word preached. The preaching of the gospel is appointed of God as one important mean of knowledge. And he has made it your duty to attend on it with this design. By this, the ignorant may be instructed, the secure awakened, and the humble comforted. And it is often blessed of God for all these important purposes. It is the principal instrument, by which sinners are instructed, awakened and brought home to God. Hence it is said, " faith cometh by hearing, and hearing by the word of God." A Famine of the Word. £G3 Therefore carefully improve the sabbath, in attending- upon the worship of God in his house ; and spend not the Lord's day in idleness on your beds, in your fields or shops ; nor in idle visits, and vain amusements. Make conscience of attending ; and when you come, come with a desire to ol)tain good. People loose the benefit they might receive from coming to the house of God, by coming without any design or desire to receive advantage. Come, seeking after the knowledge of God, and your duty, and then you will attend dili- gently to what is spoken in God's name. And when you hear, labour to treasure up the word in your mindv Spend not your time in the house of God in gazing upon this and that object and person ; nor in thinking on your weekly concerns ; say to all such, when you leave your home, as Abraham said to his servants, when he went up the mountain to offer his son, "abide ye here while I go and worship yonder." Something may be gathered from every discourse you hear. Comply with the kind advice of Solomon, " keep thy feet when thou goest to the house of God, and be more ready to hear than to offer the sacrifice of fools." 2. Meditate on what you hear. This is every way important after hearing tlie word of God preached ; both to retain it in mind, and compare it with the sacred oracles, by which every hearer should compare what is delivered. Then his faith will not stand on the opin- ion of another, but on his own knowledge of the doc- trines and evidences of the gospel. The word of God is designed to direct our faith, and govern our practice; but how can that direct our faith and govern our prac- tice, which is, either not understood or forgotten ^ 264 A Famine of the ff^ord. Some think they have done well if they set and patiently hear a sermon. And as soon as the preacher is done, they ha\'e done too ; for they neither think nor speak of it more. They join their companions immediately, conversation follows, no way connected \A^ith the duties of the sabbath, and by the time they get home, the fowls of the air have picked up all the seed which was sowed in their hearts. This is one reason, why amidst so much instruction, so many re- main ignorant and wicked. Instead of carrying it home with them, they leave it where they heard it, or loose it by the way. Be directed then, when you have heard the word of life, to recall it to mind ; to meditate upon it, and compare yourselves by it. Say, such a sin has been reproved to day, am I guilty of it ? Such a duty has been urged upon me, do I practise it ? Such a grace was recommended, do I possess it ? Such a rule was prescribed me, do I govern my con- duct by it ? By such a method, you would find that the word of God preached is not a vain, unprofitable thing. Then the painful labours of ministers would be attended with an increase of knowledge and grace jamong their people. 3. As you would avoid the just imputation of des- pising the word of God, and the evils threatened in the text, make private reading of the scriptures, and other books which tend to promote useful knowledge., a part of your daily entertainment. This method would be productive of great good, as^^it would in- spire a tiiste for improvement, and open sources of innocent and christian entertainment. There are but J FSiine of the fFord. 265 few in this favoured land but can read, and the thin^^s contained in the Bible are of common concern,' and of the highest importitnce to, all. It contains the things which concern our everlasting peace. ' It is the com- pass tofdirect our course in safety, through this tumul- tuous, fluctuating ocean of life, to the haven of eter- nal rest. This shows the importance of duly reading the scri{Jtui"^s. Should- the mariner neglect his com- pas^, Ife would soon lose^liis course, and probably strike iif>on the rocks and shallows. The reasons why all should study the Bible ai-o obvious. It contains a system of truth, the most im- portant to all ; ahd-'is' " profitable for doctrine, for re- prObf,' for correetio'ft, for ^ instruction in righteousness, that the irtan of God mWibe thoroughly furnished to. eveiy g^Od Avork." None may excuse themseh es in the neglect of this duty, by the plea, that they have, not time. Is it not a fact that people can find time for amusements, ill which they delight? Do not most people spend more idle time every day, > than would suffice, were it diligently improved, to make them well acquainted with the doctrines,: and duties of the gospel ? There is perhaps no calling so full of care, but would, were persons disposed, ailbrd Ume every day for religious employments. And there is this encouragement to this duty, that the most impor tant truths, and useful duties are the most obvious, and the most easily understood. So that the honest inquirer may rationally expect to find both truth and duty. - 260 A Famine of the Word. In particular, accompany reading with humble prayer to God, that he would open your understand- ing to give you the knowkdge of himself ; that you may sec the wonderful things of his law — and the precious truths of his gospel ; that so you may be^ eome wise unto salvation. Lastly ; Be directed to repent aud believe the gos- pel. This will save you from the threatening in the text. This will put you beyond the reach of fetal er- rours. Then will " your heart be established with grace." Then will the word of God be to you. a nev- er failing source of entertainment and delight. .When you yield a cordial obedience to tljQ 4iivinerW^lj:"you shall know the doctrine whether .Jt be o^ Go4»j Then every truth will contribute its portion to pre- pare you more* and more for the great and glorious, ^ and solemn scenes, which death and judgment wiU soon open to your view. But while you remain impenitent, your danger is great ; for should you escape every errour in specu- lation, and clearly understand every doctrine of the gospel, you hold the truth in unrighteousness ; you will perish. The greatest knowledge which is merely speculation, accompanied with the fairest profession, will avail you nothing, in point of acceptance, without a broken, contrite heart ; and an unfeigned love of the truth. " With the heart man believeth unto right- eousness." " Without holiness no man shall see the Lord." This is the only way to escape the dreadful doom of those who despise the word of God — of those who know not God, and obey not the gospel of our .4 Fajniuft of the fP'ord. ^67 Lord Jesus Christ," Have then your eye open to read — your ear to hear, and your heart to receive the word of Godc To this join fervent prayer, that you may know and practise your duty. When you shall find that the gospel is indeed a privilege — a blessing — a Savour of life unto life to your souls, you will find that the " merchandize of wisdom is better than the merchandize of silver, and the gain thereof than fine gold." " That her ways are ways of pleasantness and all her paths peace*" " And happy is every one that rctainclh her." Therefore get \\isdom, and with all thy getting get understanding." SERMON XVIl. A NEW YEAR'S SERMON.* HEBREWS, X. 3. But in those sacj'ijices there is a retnembrance again made oj'sins every year. In these words the Apostle has reference to the Jew- ish sacrifices, especially on the great day of atonement. Their sacrifices ^vere reiDcated yearly, as the text in- forms us ; on Avhich day, Aaron the high priest re- membered and confessed over the head of the victim, the sins of the people, for the past yeai-, which confes- sion implied a resolution to amend their ways, and a- void the like crimes for the future. This was a rea- sonable, and indeed an essential part of their duty ; for what good purpose would it answer to them, or any other people to recollect past sins, unless with a view to repentance and reformation ? Though the exter- nal actions prescribed in these sacrifices were of a cer- emonial nature, and therefore ceased with that dispen- sation, yet the temper of heart implied is tlie same as * January 1, 1794. A Ne-uf Tear's /Sermon. 2G9 the gospel now requires. Therefore the texi nui) nat- urally point out the duty of mankind under the more clear dispensation of gospel grace. We are this day entering upon a new year, and I can binccrely wish, that it may pro\e a happy year to you all. But this fond Avish, in the way it is commonly under- stood, can hardly be indulged in a 'svorld designed for a state of trial, and when the dispensations of providence are accommodated to answer this important purpose, and improve the mortal state of fallen man. We know noth- ing of what lies under the awful veil, which covers fu- turity, any further than God has lifted it by prophecy, declaration and promise. Any thing more is uncer- tain, and merely conjectural. The final state of the righteous and wicked, can be cleai'ly seen through tlic medium of divine revelation. But whether the }^ear, ^ve have now entered ujion, will prove to us a season of prosperity or adversity — a scene of sickness or health — or a mixture of both — whether we and our friends will li^ e until another new year, or die before it arrives, are particular e^■cnt6 with a thousand others, which time alone \vill disclose. These are e^'ents which may hapi^en, or ma}- not. With respect to these, it will be yet as God is pleas- ed to ordain. However great the uncertainty is, as to these events, yet this truth is clear, and established by the whole current of revelation, ^\•jth respect to every individual present, that he ^vill be in heaven or hell, or more ripe for these states, before another year. W^c may die this year-— ^me doubtless \\i\\. This has 270 ^^ A'exu Year's Senmuh been the event with respect to some of our neighbours and acquaintance, ever since we have Uved. And we have no reason to expect, that all of us shall be ex- empted from death another year. And all who shall die this year will ascend to heaven or sink to hell. And each individual of those who shall live, will be either better than he now is, or worse. More prepar- ed for heaven, or for hell. For there is no person liv- ing, but is in the road to the one or the other — travel- ling to a fixed and final abode ; and as he advances to this state, he is ripening for it. The christian is growing in grace, and in divine knowledge, becoming more and more " meet for the inheritance of the saints in light. They who wait on the Lord, renew their strength ; and they who have clean hands, wax stronger and stronger." But the wicked are dail}^ adding sin to sin, and ac- cumulating a load of guilt ; and when their iniquities are full, "their feet will slide," and they will fall into hell. TMs M'ill doul^tless be the dreadful case with some sinners this year. And is it not to be feared, that this will be the awful portion — the miserable condition of some in this place — in this assembly? You have <)ften been informed from the authority of God, tliat this will be the certain consequence of a life spent in sin ; and you are now warned of it, with tlie painful expectation, that the warning will be disregarded. The reason why this has been the case and will probably continue to be the case, is owing doubtles to a combination of criminal causes. And as we are now ji jVnv y'ear^s Sermon. 271 entering upon a. new year, we shall do well to make a solemn pause, upon its threshold, and consider what events may take place with respect to us this year ; the necessity of being prepared to meet them, and particularly to look back, and call to remembrance the sins of the past year. Solemnly consider, 1 entreat you, the sins you have committed — the days you have misimproved — -the sabbaths you have neglected — the oifers of riiercy you litave slighted, that yo^ njiay entei: CHI this year with new resolutions, and improve it bet- ter than you have any which are past. Remember, if yv>u do not improve it better, you' will abuse it worsi^. . Let it be impressed on the con- science and heart .(0f every impenitent sinner in this assembly^ that if you do not improve future time better than you have improved the past, the longer jou live, the more wicked you will gi'ow, and the more dread- ful will be your destruction. You had better die this year, tl:ian to live an hundred years in sin and die em- phatically accursed. It has been said that this year you may die. It is probable, that a number of us^ before the yciu' shall close, will be niimbered with the great congregatio]i. In twenty years past, I have recoixled one hun- dred and ninety deaths in this place, which on an av- erage is almost ten a year ; and yet through the good- ness of God, tliere has been no uncommon mortality during the whole of this period. From the general course of providence then, we may natuniJly expect that with respect to some present, this will be the last year of their state of probation.. And indeed who can ^72 A New Yearns Sermon. say with any degree of assurance, that he shall have the opportunity of another sabbath, or of hearing an- other sermon ? There have been repeated instances of persons who have been in this house of worship on one sabbath, and in their graves before another. This shows the importance of improving this year, this day, since we know not what a year, a day may bring forth. This may be a year of prosperity to some, and of great and distressing adversity to others. You may enjoy an uninterrupted scene of health in your persons and families, and your worldly pursuits may succeed beyond your expectations. Or you may be just on the borders of distressing sickness, in which wearisome days and nights will measure oft' tfee remaining span of life. Some will probably form new connexions, in which they may promise themselves much happiness, and indeed enjoy it. Others may meet with bereave- ments of friends—losses in their interest — their habita- tions may be turned into ashes, and they and theii families reduced to want and misery. But whatever circumstances await us, one thing will always be need- ful, I mean true religion. Without this you will in- crease in pride, and hardness of heart, should you en- joy health and prosperity. Without this, you will " despise the chastening of the Lord," or " faint when you are rebuked of him." In short, you will grow worse and worse, whether God smiles, or frowns upon you in the course of his providence. On the other hand, they who possess christian grace, arc habitually prepared for whatever may happen. Should they enjoy health, they will b& thankful ; if sick or in affliction, they will A New Year's Sermon. 2^p be humble. Should they meet with losses and dis- appointments, they will be patient ; and the various scenes of life will strengthen and confirm their grace. Should they be called to meet death, they will be found in peace of their Judge. For such to " live is Christ, and to die is gain." These observations show the pressing importance of religion, which is the only pre- paration to meet God in his providences. We may therefore lay it down as an undoubted truth, that whatever tends to divert the minds of peo- ple from the concerns of their souls, and render them less thoughtful and attentive to the doctrines and du- ties of real religion, is of a dangerous and fatal tenden- cy ; and must be avoided, would we be the subjects of lasting happiness. There are many things which contribute to a state of carelessness and security in sin, and to settle persons down in a state of inatten- tion to the great end for which they were made. When we see a person, or people going on secure in sin, unmindful of God, the consequences of a stu- pid life, we may find, on examination, a number of criminal causes which have contributed to this. It is a known and acknowledged fact, that one sin leads to another, and often to many. Thus ignorance opens the door to a great many evils, and this ignorance is a real crime, when means of knowledge are at hand. This opens a door for persons to do many things which should not be done, on the principle that these things are innocent ; and also to omit many things which iire dutiful. Ignorant persons are commonly verv inatten- tive to the consequences of present conduct. They 36 274 A Kerv Year''s Sermon. often do things, which are followed with the most de- structive consequences to themselves and others, with- out thought or design. But a wise, understanding man considers his way, determines the propriety of any proposed action, by the certain, or probable good or bad consequences to himself and others, while " the sim- ple pass on and are punished." Ignorance is the par- ent of superstition, and false schemes of religion among a people. Through ignorance of the clear light, and abundant evidence there is of the truth and divinity of the holy scriptures, many fall into infidelity, and sink down into total neglect of all the means of grace. It is on this principle that ignorance leads persons into destructive errours, and blinds them to truth and duty, that God says ** my people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will reject thee." The ignorance here complained of, was among a people who had the advantages of divine revelation. They were not heathen, but Jews, unto whom were committed the oracles of God. This destructive e- vil when found among those who live in ^ land of gos- pel light, is generally owing to one or the other of these causes ; either to ignorant, false teachers, or to great and criminal inattention in a people who enjoy proper instruction. When there are abundant means of knowledge, and a people remain ignorant, their ignor- ance must be imputed to them as a sin, and they are chargeable with all the evil consequences resulting from it. A J\'erv Yearns Sermon. "275 Strife and contention among a people, eitlier polit- ical, or religious, tend to banish serious consideration, and tiike off the mind from the value and importance of improving time to its great purpose. Especially do they unfit the mind for the public and social wor- ship of God, and of consequence tend to put an end to the practice of this duty, among a people thus at variance among themselves. Not only so, but these evils display themselves in acts of revenge and ^io- lence ; and prompt the parties to spend precious time in contriving how they shall counteract and frustrate the designs of their adversaries. Hence the Apostle tells us, and the experience of ages has confirmed his observation, "that where strife is, there is confusion and every evil work." It is impossible in the nature of things, thatrehgion should prevail in a societ}'' where these prevail ; for they directly and powerfully tend to make a tlioughtless and secure people more thought- less and secure, and to banish even the form of reli- gion from a place. Fire and water, light and darkness are not more contrar}' to each other, than strife and contention to love and peace. How unprepared is a people to improve time, to meet God in his providen- ces, whose hearts and lips are filled with revenge and strife ! How unprepai-ed is the proud, contentious man to make the humble prayer which Christ taught his disciples ! The person, who is sensible that tiiesc prevail in his life, must feel the absurdity of expressing with his lips what is so foreign from his heart. Noth- ing quenches a spirit of prayer among a people more eftectually than variance and sti'ife. The man whose bosom is agitated with these unsocial passions, '276 A New Yearns Sermon. feels himself totally unfit to unite in prayer with oth- ers, or to enter into his closet. Such men like Cain who was wroth, will rather like him go out from the. presence of the Lord, than assemble with his people. All these sins must be sought out, and guarded against, if we would rightly improve time. And it is owing to the prevalence of these evils, that so many, (and doubtless the number in every place is great,) are wholly unprepared to enter on a new year, with any reasonable ground of expectation, that the blessing of God will attend them through all its changing scenes. This certainly should be our great concern ; and there- fore it is of the greatest consequence to every individ- ual, who finds himself unprepared to enter on a new year, with an heart reconciled to God, mid his fellow- creatures, and with a fixed resolution to spend it in his service, to enquire this day, in what sins he is living; — in what evil habit he is indulging himself, and to lay them aside on the threshold of this new year. How crimi- nal, is it to carry old sins and vicious habits into a new portion of precious time, which should be devoted to him who gives it, and gives it for the most important purpose ! In what sin then do you live ?■— What are the particular and prevailing sins of the past year ? No question but upon faithful examination, the Achan may be found ; — the accursed thing which is in the midst of you may be discovered. Individuals may discover their secret sins — may bring them to remembrance and repent of them before God. Such must be refer- red to the conscience of the guilty subject. Should any still attempt to conceal them from his own view A Nexv Year's Sermon. i277 aiidlndulge them, remember that the curse of God will follow you into this year, and you may be cut ^own as a cumberer of his ground. Should you be continued, you will continue to "treasure up \vrath against the day of wrath." The state of religion in general, is in a melancholy situation at this day. It is a season of great declen- sion, as to any concern for the honour of God, and the prosperity of his kingdom in the world. An uncom- mon degree of stupidity and inattention seems to pre- vail in almost every place, paiticulaily in this part of our country. One season and year after another is passing away, " and Ave are not saved." Scarcely can we hear with us, of one poor captive soul, who is en- quiring with engagedness " what he shall do to be sav- ed." Irreligion, profonity and infidelity prevail more and more ; and there is no present prospect of the a- batement of these evils ; but rather that the world will grow worse and worse. That this is true, is too evi- dent to need proof. It is lamented by all sober, thought- ful people. And you need not be informed, that this is remarkably the case in this place. You are all sen- sible that the religious state of this people is such as to give just reason to fear, and even to conclude that without a reformation-, and return to the doctrines and practices of our fathers, there will be no visible regard paid to God and the things of religion. I hope 1 may be mistaken, but from present appearances, I think God will send among you " a famine, not of bread, but of hearing the word of the Lord." The religion of Jesus is the glory as well as happiness of a people ; 278 A New Yearns Sermori. land is not this evidently on the decay in this and the neighbouring towns? This has been in years past eminently the glory of New England. The time has been when New England was the most distinguished of all the christian world for a general, strict and zeal- ous regard for the pure doctrines and duties of reli- gion — for purity in principle, union in doctrine, in church discipline, worship and manners. The time has been when divine institutions were sacredly re- garded, and he was considered as a monster of wicked- ness, who dared to speak lightly, or treat disrespectful- ly the word and ordinances of God. And should in- fidels of the present day, tell you, that all this was the effect of ignorance and religious bigotry, it would be sufficient to repl}^, that all serious regard for God and coiiceni for tlie soul, is only bigotry and superstition in the view of such people. But can any reasonable person suppose, that a religious regard to God — to his institutions, which makes men just, sober, kind and friendly to all around them, and peaceable members of society, is only bigotry and superstition? If this be superstition, would to God it more abounded. The remark admits of no question, that truth, justice and friendship,, in short, peace and good order have prevailed exactly in proportion as a regard to the doc- trines and duties of Christianity has prevailed. We may then be sure, that a careful conformity to the doc- trines and duties of religion is not superstition, since they produce the best effects on social hfe. But this ^ory is departing from us, and it seems the prevailing language of the practice of men, at this dav, " let it A New Yearns Sermon. i279 go." The glory of God is not the object of man. Their language is, " what profit is it that we have walked mournfully before the Lord cf hosts." Tliis evil I have often contemplated with an aching heart, and I doubt not but it has been so with others. And at times, I almost despair of ever seeing a spirit of se- rious enquiry prevailing among us. I have now entered on the twenty-first year of my ministry in this place. I am sensible, that I am not possessed of that easy address, and commanding elo- quence with which many preachers of the gospel are furnished. And I am also sensible, that I have been greatly deficient in zeal and engagedness of spirit, con- sidering the infinite importance of the cause which! am called to plead. I seldom attempt to preach ^vith- out great mortification, before God, for m}^ coldness and indifference. But I think I can say, in the pres- ence of God, who searcheth my heart, that I have uni- formly studied and preached with a view to your ad- vantage. I have ever preached what I verily believed to be the *' truth as it is in Jesus." It has been my main design, in preaching, to unfold the great doc- trines, and inculcate the important duties of Christian- ity. And I have dwelt the most on those, which I believed the most important to you ; and which you and I must embrace, to meet the approbation of God. I have preached that holy law of God as the rule and standard of duty ; and by which you an4 I must be judged- I have laboured to unfold the nature and benevolent design of the gospel of the grace of God. I entertain not the least doubt of the truth of those 280 ^ New Yeafs Sermorh doctrines which I have preached to you ; and feel that I can safely die, resting my eternal all upon them. Considering my feeble constitution, and frequent in- firmities, I have been supported longer, and enabled to preach more frequendy, than I expected when I settled with you. And I desire to acknowledge with gratitude to God, and you, that I have enjoyed a de- gree of personal respect and friendship among you, in general, far exceeding my expectations. It has often been a matter of wonder, and what I could not suffi- ciently account for, that while many of my brethren in the ministry, more deserving than myself, have fallen into broils and difficulties with their people, that I should live in peace with mine. I can say, what I believe can be said with truth, but by few ministers, that for more than twenty years, the whole time of my acquaintance with this people, I have scarcely had oc- casion to complain of personal abuse, or designed ill treatment, from an individual, old or young. And I have often had substantial testimonials of your respect and friendship, in repeated instances of liberality, from individuals, for which I give you thanks. But still, I have reason to complain. My qom- plaint is of the heaviest and most discouraging nature. You cannot be at a loss to know what it is. I have had the mortification, which has often been distressing, of apparently labouring, almost, if not wholly, in vain. The gospel has had but little visible effect in this place for many years. If this be owing to my unfaithfulncs, I can say, here am I, " let him do with me what seem- eth to him good." If I am a stumbling block — if I A Nvw Year''s Sermon. 281 stand in the way of his merciful designs to you, I can only request him " to send by the hand of whom he will." 1 must tell you^ that I have but little hope that the gospel will be more successful in time to come. For those evils prevail here, which have the most powerful and direct tendency, to prevent the success of the gospel. I will mention two, which are publick- ly known and generally noticed. I mean religious contentions and divisions, and a neglect of publick worship. These evils tend to increase each other, and open a wide door to almost every other evil. Occa- sions of strife and contention have been multiplied among us ; and have had the most distructive influ- ence on the peace of families and neighbourhoods. They have alienated the affections of neighbours and friends from each other, and dissolved the strongest bonds of society. A society divided against itself, is as surely brought to desolation as a family. This evil has had a dreadful efliect on religious order in this place. These things have destroyed a serious regard to the ordinances of God, and filled the minds of many with deep, and I fear, lasting prejudices. People at variance, are no ways prepared to unite in the worship of God, and they often sensibly feel it ; and hence it is often the case that persons oflfended with their neigh- bours, or with the society of which they are members, will for that very reason absent themselves from the house and worship of God. This shows the perni- cious influence of strife and debate on the minds of people, and the religious interest of society. As this 37 282 A New Yearns Sermon. is an evil which has prevailed more than usual among us, so you should be more guarded against it. I must also say, that a disregard of the Sabbath, and neglect of the worship of God, the naturally at- tending evil, does also awfully prevail. The worship of God in publick, is as plain a duty as any in the whole circle of revealed truth. The Sabbath, and publick worship were instituted for the benefit of man. And if any say, he gets no good by attending, it must be his own fault. Certainly he has no reason to ex- pect any from staying at home, when God requires him to attend on his worship in publick. And when we consider that it is God's usual man- ner to meet his people, when in the way of duty, is there not encouragement for this ? But notwithstand- ing the plainness of the duty, it seems more and more neglected in this place. I cannot describe to you the mortification I feel, to be obliged to preach so often to bare walls, which is generally the case when the weather is cold or stormy, or even the appearance of either. Certainly people who are well, had they a proper regard to the authority of God, and the good of their own souls, would attend, and not let such weather keep them from the house of God, as would not divert them from their usual employments. But is it not true, that the same weather which would not prevent people from attending on their worldly busi- ness on a week day, will confine many on the Sab- bath to their houses ? What is the import of this, in the eyes of God and man ? Is it not this ; the worship of God, and the instructions of his word> are of little A New Yearns Sermon, 283 or no importance ? How can you answer it to Christ, who died to give you the gospel, when you consider this gospel not worthy of your regard ? Let me ask you, my hearers, do you not believe, that if there were as great and prevailing inattention among this people, in making provision for their bodies, as for their souls, that multitudes would be in a starving condition ; and that poverty and distress would stalk through our streets ? I presume, you will all answer in the affirma- tive. Have we not then just cause to be alarmed with our own, and the stupidity of others ? Has not Christ taught us to pay no regard to the body, com- pared with our concern and engagedness for the salva- tion of our souls ? These evils, you are sensible prevail among us in a lamentable degree. And what shall I say ? Can I set before you stronger motives and arguments than I have repeatedly done ? 1 can only call you again to repentance, and assure you, without this, you cannot enter on this year with any hope of the presence and blessing of God. Years multiplied and improved, in this manner, will do you no good. Should you com- mence this year without consideration — without re- formation, is there any probability you will improve it well, should you live to spend it ? Every year you misimprove is an evidence, a pledge that you will con- tinue to misimprove them. And I now solemnly de- clare to you, in the name of the great God of heaven and earth, that unless you repent of these great and prevailing evils, that should God give you prosperity in your ^vorldly affi\irs this year, he will send his curse 284 ji New Year's Sermon. with it. He will curse your very blessings. Remem- ber " the curse of the Lord is in the house of the wicked," let its other circumstances be what they may. I do hot complain of personal injuries. Your kindness to me, I readily acknowledge. And yet if I know any thing of my own heart, could I see a spirit of inquiry after God, and a desire to be instructed in the way of salvation — could I hear you inquire " what shall we do to be saved," it would afford me greater pleasure — open to my heart a richer fountain of joy, than any temporal riches you could bestow on me or mine. Such are habitually my feelings respecting you. My poor, discouraged heart would then rejoice ; and I should come to you in this house with a satisfaction which God hitherto has denied me. I feel unworthy of this satisfaction. But in such a case, you, my hear- ers, would be the principal gainers. Such an event I cannot even hope for, until you put away these evils from you. The heavenly dove will fly far from regions of strife; and before God converts sinners in this place, his house will be filled. You will here come and earnestly implore his mercy. His Sabbaths will not be days of unholy idleness with you, but you will consider " one day in his house better than a thou- sand." Must I again say, how far we are from this ? How little hope is there, that these joyful appearances will be seen among us ? Your years are passing away, never to retum. O that this year might be a year of release to many souls A New Yearns Sermon. 285 in this place. It is probably the last year with some. The last golden sands are dropping. Pass not over lightly what has been spoken, nor be offended with my liberty of speech. What I have said, is the ex- pression of my concern for you. I know they are words of truth and soberness. God hath said, " those who honour me, I will honour, but they that despise me shall be lightly esteemed." SERMON XVIII. ON THE DAY OF JUDGMENT II CORINTHIANS, V. 10. For we must all appear before the judgment seat of ^hrist, that every one may receive the things done in \s body, according to what he hath done^ whether it be goody or bad. .ANKiND by the fall lost the image and favour of God, and all their hope of a happy immortality. The seiitence pronounced in case of disobedience was death, Tlis included, doubtless the death of the body, and the^separation of the sinful soul from the presence of God. " But God, who is rich in mercy, hath begot- ten iis again unto lively hope by the resurrection of Jesus Christ from the dead." Life and immortality wer^ purchased by him, and are " brought to light by the gospel." Of this all true christians are now heirs, and yill finally be the happy possessors. The certain prospect of this, animated the primitive believers under all th^ir trials ; and the Apostle Paul in particulai' un- der Ills uncommon share of sufferings. This blessed On the Day of Judgment. 28T hope led him to adopt the language of the context, " For we know that if our earthly house of this taber- nacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens." And in expectation of which, he informs us, that he " laboured to keep a conscience void of offence, both toward God and man." Wherefore, saith he, " we labour, that whether present or absent, we may be ac- cepted of him," and he speaks of being in the body, as a state of absence from the Lord. It is so com- paratively, for saints, while in the body, see through a glass darkly ; but when the veil of flesh shall be re- moved, ** they will see him as he is." " Therefore" he says in another place, " knowing that while we are at home in the body, we are absent from the Lord." What the Apostle intended by the words immediately connected with the text is, that he laboured to be ac- cepted of Christ, whether in the body or out ; whether in this state or the next. He then adds the text, as the reason of his concern and labour, " For we must all appear before the judgment seat of Christ, that every one may receive the things done in his body, accord- ing to what he hath done, whether it be good, or bad." In these words, two things are observable, I. That there will be a day of judgment. IL One particular design of it, " that every man may receive according to the deeds done in his body." The first idea suggested in these words is, a day of general judgment. I said, general judgment, in distinction from the particukir judgment, which will pass on every one at death. " For wc must all apjx^ar before the judgment scat of Christ." 288 On the Day of Judgment. In these words, it is more than intimated, that there will be a day of general judgment, and final retribution ; and that Jesus Christ will be the Judge of all men. Both these doctrines being embraced by the primitive christians, as solemn, indisputable truths, they are only brought into view here, by a phrase of general import. In these words, the doctrine of the resurrection is taken for granted ; for how shall we all appear before the judgment seat of Christ, unless raised from the dead? The doctrine of the resurrection is essential to that system of divinity which supposes a general judgment, and a state of future rewards and punishments. The Apostle Paul professedly enters on the proof of the resurrection in his first epistle to the Corinthians, and shows its certainty from the resurrection of Christ ; and hence in his second epistle, this doctrine is assum- ed as proved. But as the resurrection of the body is an important article in the christian system, it may be proper to consider, with what force of argument the Apostle proves it, in opposition to some teachers among them, who had perverted the gospel, by teaching that there would be no resurrection of the dead. By deny- ing this and some other important doctrines, " they had overthrown the faith of some." This errour was probably derived from the Sadducees, a principal sect among the Je\A's, who denied the doctrine of the res- urrection, and the existence of angels and spirits, and consequently the rewards and punishments of another life. Against this sect of heretics, our Saviour proves the resurrection from the books of Moses, which they professed to believe. *' That the dead are raised up, On the Day of Judgment. 289 ibave ye not read what God said to Moses at the bush, I am the God of Abraham, the God of Isaac, and the God of Jacob, he is not the God of the dead, but of the living !" It seems that this heresy had so far affected the minds of some of the Corinthians, as to lead them to doubt of the certainty of Christ's resurrection, which seems to have been the reason, why the Apostle par- ticularly addressed them on this subject. He asserts, in the first place, the resurrection of Christ. This as- sertion he establishes by proofs, which no reasonable person would reject, that is, by living witnesses, who saw him alive after his crucifixion. " First he was seen of Cephas, then of the twelvb Apostles, after that, he was seen of about five hundred brethren at one time." These men had no sinister end to answer by bearing witness to a falsehood in a case of this kind ; they had the best opportunity of knowing the truth ; and the greater part were then living and ready to declare what they saw and knew. After this, he tells them, he was seen of James, and last of all by himself. Here was complete evidence ; for he, who will not believe a fact upon the testimony of five hun- dred credible witnesses, who declare, they were eye witnesses of a plain fact, must renounce every thing which rests on human testimonv, and even their own senses. The Apostle, therefore, having laid before them the evidence of Christ's resurrection, considers it established, and reproves them for their incredulity in so plain a case. " Now if Christ be preached, that 290 0?% the Day of Judgment* he rose from the dead, how say some among you, that there is no resurrection of the dead ?" " But if there be no resurrection c :^ the dead, then is not Christ risen." But he had proved, that Christ was risen, and hence the concKision was unavoidable, that there would be a resurrection of the dead. This was not only possible, but certain, as a revealed truth. From the certainty of Christ's resurrection, the Apostle goes on to declare the happy resurrection of all his followers. " For Christ died, arose and revived, that he might be Lord both of the dead and of the living." Tlie cer- tainty of the resuri'ection of the saints, he proves from Christ's being their head, and representative. In other passages, he asserts the resurrection both of the righ- teous and wicked ; and the other inspired vmters of the New Testament, are very express on this interesting subject. He, who is the resurrection and the life, has declaimed, " that the hour is coming, when all that are in their graves shall heai;the voice of the Son ofGod, and shall come forth. They who have done good, unto the res- urrection of life, and those who have done evil, unto the resurrection of damnation." " There shall be a resurrection both of the just, and of the unjust," saith another inspired teacher. Indeed, scarcely any doctrine is more frequently brought into view in the gos]>el than this. And the doctrine of a general judgment seems necessarily to imply a resurrection. It has been taught and believed in die church in all ages. " Enoch, the seventh from Adam," prophesied of this day, saying, " Behold the Oil the Day of Judgment. ^9% Lord cometh with ten thousand of his saints, to exe- cute judgment upon all ; and to convince all tliat are ungodly, of all their uhgodly deeds, which they have ungodly committed, and of all their hard speeches;, which ungodly sinners have sj)oken against him.*' Solomon says, " God shall bring every work into judgment with every secret thing, whether it be good, or whether it be evil." Paul declares " that God has appointed a day in the which he will judge the world in righteousness by that man whom he has ordained." The Apostle John saw, in that great, glorious and sol- emn day, " the dead, small and great, ■ stand before God, and the books were opened, and another book was opened, which is the book of life, and the dead were judged out of those things which were written in the books, according to their works." These pas- sages, without any comment, literally speak the lan- guage of the text ; and establish the doctrine of a judg- ment to come. The next consideration suggested by the tdxt is, that Jesus Christ will set as judge on this gi-eat and dfecisive day. " We must all appear before the judgment seat of Christ." He is constituted the Judge of the world. " All judgment is committed unto the Son." He is perfectly qualified for this great, and all-important bus- iness. Such is his character, as God and man, that there can be no objection to him in this capacity. ' As God, he perfectly knows the worth and excellency of the divine character, the rights of God, the malignity of sin, and the desert of the sinner. He knows how to proportion the punishments of sinners to their erimc-s 292 On the Day of Judgment. respective!} . He knows the power of all moral ag;ents^ and is perfectly acquainted with the heart, and whole character of each individual. He knows how to ad- just the punishment of the heathen, who have sinned against the light of nature only, to their guilt ; and likewise, what degree of punishment is due to those who have lived in rebellion against a written law. He knows what has been done to save sinners, and the ob- ligations they are under for redeeming love, and there- fore what a sore punishment they deserve, " who have trodden under foot the blood of the Son of God." He,, being a man and having all the feelings of perfect hu- manity, knows how to pity the infirmities of human nature, and will not impute those things to men as their crime, which are their infirmity or calamity only. He knows also how to dispense rewards to the righ- teous, so as in the best manner to display the wisdom and grace of God. The general design of " this great and notable day of the Lord," is to dispense rewards and punishments, in the most open and publick man- ner ; to close the scenes of providence and grace to the sons of Adam ; to fix the state of every person for eternity ; to wipe away forever, every aspersion which has been thrown on the divine character by a sin^I world. The reasons of many dispensations of provi- dence lie now concealed ; and the apparently unequal distribution of rewiU'ds and punishments in this life has led many to speak evil of the ways of God ; but this day will clear up the whole, and unfold the present seemingly inexplicable windings of providence; so that God will, by the consciences of saints and sin.^ On the Day of Judgment. 29S ners, *' be justified when he speaks, and clear when he judges." The day of judgment is not designed, that God might explore what is secret, that he might know what is just ; but to manifest to all what is just. Hence it is called the day of the " revelation of the righteous judgment of God." But my view at present is, to attend to the particu- lar design of the day of judgment suggested in the text ; which is thus expressed, " that ever\- one may receive the things done in his body, according to what he hath done, whether it be good or bad." This was the II. Thing proposed. Here it is plain, that by " the deeds done in the body" is meant the character formed by our successive actions during the present life, which will fix our state for eternity. Every moral action contributes its por- tion to form the character, and so prepare the man for the decision ofthat day. The process of the day of j udgment is, in many respects, made very plain. Christ himself has given us a very striking and particular description of this day in the twenty fifth chapter of Matthew ; and the same for substance we have in various other places. The trumpet shall sound, the graves shall be opened, the dead shall hear, awake and rise. Adam with all his posterity, whether they have been buried in the sea, swallowed by earthquakes, or devoured by wild beasts, shall be called forth to judgment. The judge shall appear in the clouds of heaven, attended by an innumerable company of angels, " and before him shall be gathered all nations, and he shall separate 2S4 On the Day of Judgment. them, one from another, as a shepherd divideth the sheep from the goats ; then shall the king say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you before the foun- dation of the world. Then shall he say unto them on his left hand, Depart from me, ye cursed into ever- lasting file prepared for the devil and his angels." This is the process of that day "of decision and despair" given by Christ himself ; and all may therefore know assuredh% that these things will take place as if the day were now present. From this representation, it appears, that there will then be found two classes of men, and but two ; and tliat the retributions of these will be infinitely different. From which it appears, that there now is, and will then be found, an important and radical distinction in their moral characters. On this difference, will be founded the distinction and sentence of the Judge. This, in his account) will be rewarding them according to their works- By which we ai'e not to understand their ex- ternal actions simply, but their real character formed by the temper of the heart, expressed in outward con- duct.. There is no morality in mere action, without any design or intention of the heart. The state of the heart is always brought into view, when it can be, in forming our judgments of the desert of human actions. And there is the same reason, and propriety, that God should express his approbation and lo\'e of those holy exercises of the heart, and acts which flow from them, as that he should express his disapprobation of an un- holy heart and its fruits. When works are spoken of On the Day of Judgment. 29S in scripture, as good and bad, rewardable and punish-" able, the exercises of the heart, of which external ac- tions are only the expression, are always intended ; as without them no external action can be either good or bad, in a religious view. Since mankind are to re- ceive according to the deeds done in the body, it is manifest, that all their moral actions are noted down in the book of God's remembrance ; so that not one of all our thous-hts, words and deeds will then be forsfot- ten ; but weighed in an impartial, unerring balance^ and have their weight of mfluence in determining our character and proportioning our respective retribution. For if any of the moral actions of men were not brought into judgment, it could not be said of such persons^ that they received according to the deeds done in the body. Moreover, there is the same reason, that men should give an account for every moral action, as for any one. We may as well suppose, that none of the sinner's crimes will be brought into judgment against him, as that any of them shall be left out of the ac- count ; and that he will escape punishment entirely^ as that any one sin will pass unpunished, which it would, if in his future account any sin should be omit- ted. Beside, such a supposition would defeat one great design of the day of judgment, which is to man- ifest the righteous judgment of God. But tliis could not be done, unless the real and whole character of the sinner were displayed, ^v•hich can be done only by ex- hibiting all his sins. If God will cause " every one to receive according to his deeds," which is asserted in the text, and in many other passages, th.en he \\\\\ 1296 On the Day of Judgment. punish the sinner according to the nature, number and aggravation of his crimes. And if so, then they must all appear, or how will his punishment be " a rev- elation of the righteous judgment of God ?" If all his sins, in all their aggravations do not appear, and yet he is punished according to this rule, the day of judg- ment will serve rather to fix a blot on the divine char- acter, than to wipe off all aspersions from it, and estab- lish his justice, and impartiality in the view of rational creatures. But if all the sins of the wicked shall ap- pear, and they are punished accordingly, then the righteous judgment of God will be manifest. And as this is one design of that great and dreadful day, we may be sure, that all the sins of men will be brought into judgment. Accordingly we are informed in the oracles of truth, that this will be the solemn fact. " Ev- ery idle word that men shall speak, they shall give an account of in the day of judgment." ** In that day, God will judge the secrets of men by Jesus Christ.*" Solomon, warning young persons, (who are ready to imagine their youthful follies \Aill be overlooked,) against youthful vanities of every kind, enforces the warning by, " Know thou that for all these things, God will bring thee into judgment." O youth, remember this in all your vanities and sins. Let it be engraven upon the table of your hearts. Your secret sins will all be exposed to view. From the nature of sin, the object against whom it is committed, and the final sentence which Christ ha» told us he will pronounce on the wicked, we may certainly conclude, that the punishment of the impen- On the Day of Judgment. :297 itent will be infinitely dreadful. And as the works of the righteous are of a different nature from those of the wicked, so their reward will be totally different in its nature ; as appears from the final sentence to be pronounced upon them. Thus it appears, from the cuiTcnt voice of scripture, that there will be a day of judgment, in order to which there will be a resuirection of the dead, both of the just and of the unjust ; and tliat evt;ry one of Adam's race will appear before God. You and I, my hearers, must stand before the dread tribunal of Christ, and there be judged, and have our state fixed for eternity, according to our real characters. For Christ will judge the secrets of our hearts according to his gospel, and then hold up the hearts of saints and sinners to publick view. Then will the openly profane and immoral sinner, receive according to the deeds done in his body. Then will the painted hypocrite be exposed, and his sins be set in order before him, in such a convincing light, that his mouth will be stopped, and the righteous judgment of God clearly appear. All sinners will see the justice of God in their final condemnation. It is important that God should convince ungodly men of their guilt; because without such conviction, it would forever appear to them, that God is unjust, and that they suffer wrongfully froni his almighty hand. If ungod- ly men shall be " punished with everlasting destruc- tion from the presence of the Lord," it is necessary for the honour of God, that they feel it to be just. Should God cast the vilest sinner into hell, and give 39 298 On the Day of Judgment. him no other views of sin, of his law, and of his holy character, than he now has, he would forever lift up his eyes to heaven and say, God is unjust. Should ungodly men always have the same views they now have, God would always appear unjust, and they excusable. Sinners in this world do not feel deserving of God's wrath ; and he will never punish them without giving them different views of sin. Sometimes, when God awakens sinners in this world, and gives them just ap- prehensions of his holy law, and the desert of sin, they are astonished that God should keep them out of hell. They feel that they deserve it, and could not complain of God, should that be their awful portion. But the day of judgment will produce clearer conviction in the conscience of the ungodly, than any sinner ever had in this w^orld. No sinner ever had his sins set in order before him, as God will then set them in his view ; and God's character will appear as spotless, and his throne as guiltless to the ungodly themselves, as to saints and angels in heaven. Sinners will sink into hell with overwhelming convictions of its justice. No ungodly soul will ever look up to the abode of God, and say, God is unjust in my destruction. Convic- tion will silence every murmur against God. This is all agreeable to scripture, and perfectly rational. Sin- ners are reasonable creatures, and feel that they act freely. It is agreeable to reason, that there should be a day of judgment, and a state of retribution. So that the scriptures, by revealing a day of judgment, and a state of rewards and punishments, make that certain, which appears reasonable in itself. On the Day of Judgment. 299 f^ IMPROVEMENT. 1. From the design of the judgment day, it is very desirable, as well as solemn. It is desirable as a vin- dication of the divine character. How much reproach, and dishonour are cast on God in this world ? Many thousand years, ungodly men all over the earth, have been speaking, and acting against God. Thousands, every moment blaspheming his name, and with bold- ness rising up, and trampling his honour in the dust, in a thousand different ways. God suffers one gener- ation after another to rise up and act out their hearts. Some denying his being — others speaking against his government. Some slaying his people — others cruci- fying his Son. Some denying, and others ridiculing his gospel, and saying his ways are unequal. The in- fidel boasts and says, " where is the promise of his coming?" Ungodly men take courage and join hand in hand in sin. It seems very undesirable that all these reproaches should lie forever on the character of God. Were there no day of judgment-— were ungodly men never to be " convinced of their ungodly deeds," how would it appear, that God is a holy, righteous God ? I have frequently thought, that it was not strange, that a man, ignorant of a judgment day, should conclude, that God concerned not liimself in the conduct of men. When he sees the honour of God trodden under foot, and his arm not lifted to avenge the wrong, what must he conclude? But revelation saith, "behold he comcth." Place a holy being, in this world, who knows noth- ing about a judgment day, and let him look round on mankind, and how dark would the whole appear ? Lift 300 On the Day of Judgment. up the veil, and let him see ungodly men convinced before the bar of their Judge ; how solemn yet satisfy- ing is the prospect ? 2. Does not this subject cast a particular gloom on the future state of sinners ? There is no room to hope that sinners will escape the righteous judgment of God. Some flatter themselves, that all will be well with them hereafterj though they live to themselves, and dis- regard the commands of God. But there is no ground for such a hope, either from reason, or scripture. Such will certainly meet with disappointment and con- fusion in the end. We may now as certainly determine how Christ will treat all swearers, drunkards, whoremongers, fornica- tors, theives, liars, and all impenitent sinners, as if we now stood before his bar, and heard him say, " de- part, ye cursed into everlasting fire." Only admit that there will be a judgment day, and there cannot remain a doubt, whether God will put a distinction " between him who sweareth, and him who feareth an oath ; be- tween him that serveth God, and him that serveth him not." 3. Since these things are so, " what manner of per- sons ought we to be ?" This is the pathetic conclu- sion of the Apostle in the view of a day of final retri- bution for the righteous and the wicked. And how natural and important is the inference from such a sub- ject ? For in the view of these things, we are constant- ly acting for eternity — forming characters for the day of judgment. There is not a thought, word, nor ac- tion, but is big with its consequences. It is plain, On the Day of Judgment. ' 301 that our great, and main business in life should be to prepare for this grand event. This is an object, we should never lose sight of in any of the employments of life. Then we shall be tried — and tried for what ? Remember, eternal things depend on the issue of this trial. He, who is then found " holy, will be holy still," and "enter into the joys of his Lord." These infi- nitely exceed all present conception. " E}'e hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for tliem that love him." " And he that is unholv, will be un- holy still." He, will enter upon his state of lamenta- tion and woe, which knows no abatement nor end. I say, if these things be so, how surprising is it, they are not more realized, both by old and young? Especially since we have both reason and scripture daily proclaiming their probability and certainty. How surprising is it, that so many old people, who are just ready to launch into eternity, live thoughtless of these things, which are just before them, and do not seem to realize, that in a few days, they must enter into the world of spirits, and be fixed in happiness or v/oe, according as their character shall be ! Alas, what shall I say to such ? Do you consider that your day — your precious day of probation is almost closed ? — That you must soon depart to be here no more ? Do you daily remember, that there is no work, nor device, nor knowledge in the grave ? If you think but little about these things, is it not an evidence, that you arc indeed unprepared ? You do not think about death ; about standing before the Son of man. Wonderful stupidity ! 302 On the Day of Judgment. Is it not the character of the Godly, old and young, that they are " looking for," and, by a realizing view of the shortness of life, " hastning to the coming of Christ." And how surprising is it, that any of you, who are in the decline of life, should be insensible of the near ap- proach of death, and judgment, and their eternal and fatal consequences to you, if unprepared for this day ! Especially to find any of you less thoughtful of these things, than you wep6 in youth ! It is often the case, that old people are less apprehensive of death — less concerned about the result of the day of judgment as to themselves; less solicitous to be found of their Judge in peace, than in youth. This is a certain mark of increasing hardness of heart. O how melancholy ! how dismal — how almost hopelss is the case of such ! What shall I say to my young hearers ? You are to give an account of all your conduct. You know not but you may be called to do this before the aged. Do you believe, that you are accountable — that the religion of Jesus is necessary for you, to appear in safety be- fore the bai' of God ? Why then do you not feel this, and daily act for that day ? God will bring you into judgment, for every vanity — for disregarding his word ; for neglecting and profaning his Sabbath — for pre- sumptuously depending on future time. You will as- suredly stand before him, and how soon your day of grace v/\\\ close, you know not. And you must ap- pear either on his right hand, or his left. You will be justified or condemned. There is no other altema- tive. .Pursue the ways of sin, live unmindful of God, and of this great day ; nothing more is necessary to On the Day of Judgment. 303 make it a day of despair. Should you do this, I testi- fy to you, in the name of the Judge, that you shall in that day call in vain, *' to the rocks and moun- tains to fall on you, and cover you from the face of him, that sittetli on the throne, and from the wrath of the Lamb."" k^Av*.- SERMON XIX. ON REPENTANCE. MARK, vi. 12. .4nd they went out, and preached that men should repent. Xn the preceding part of this chapter, we have the account of Christ's sending his twelve disciples to preach ; and he doubtless gave them particular direc- tions what to preach. — On what doctrines to insist. And may we not, from the manner of their preaching judge of the tenor of his directions to them on this subject ? " And they went out, and preached that men should repent." Christ had told them the nature and importance of the commission with which they were charged, and informed them, " that it would be more tolerable for Sodom and Gomorrah in the day of judg- ment, than for that city which should refuse to hear them. ' ' And as they went forth, preaching repentance, it is reasonable to conclude, they had been thus in- structed by their Lord and master, and that he con- Oil Repentance. 305 sidered this a cardinal doctrine of his gospel which his disciples were to publish. In discoursing upon these words, it will be natural to describe in the I. Place, the nature of this important duty. II. Show its extent. And, III. Point out the motives by which this should be enforced. I. What is repentance ? It is taken for granted in all passages of this kind, that man is a fallen, guilty creature. For they who haye never offended their Maker by sin, have no reason for repentance. " Just persons have no need of repentance." When there- fore Christ orders repentance to be preached to the world, it implies that the world is in a fallen, guilty state. To preach repentance to a creature not guilty would be impertinent ; it would be an imposition. But Christ has commanded repentance to be preached to all nations, and " he commands all men every where to repent." This he tells us was one important branch of his own business into the world ; " I came not to call the righteous, but sinners to repentance," Re- pentance is an essential part of the religion of a sinner ; and therefore it becomes very important to distinguish true repentance from every counterfeit appearance. You will then give me your attention while I endeav- our to display its nature. And I would first observe, that repentance is an exercise of the heart, not of the intellectual part of man. It is a moral exercise, for it is connected with the divine approbation ; and it is cer- tain, according to the constitution of the covenant of grace, that all broken hearted penitents shall inherit i40 306 On Repentance. the kingdom of heaven. There is therefore something" more in true repentance, than a conviction of the un- derstanding and conscience of the evil of sin. Repen- tance according to the original, is a change of mind ; and is called repentance towards. God ; doubtless be- cause it is a turning from the love of sin, to the love of holiness. All holy exercises are of the same nature, but are called by different names, as they respect dif- ferent objects. That peculiar exercise of heart, which is denominated repentance, has for its immediate object, the evil cf sin ; and essentially consists in a heart- affecting sense of one's own character as a sinner. Re- pentance, consisting in a sense of the vilenes of our own characters as sinners, necessarily implies godly sorrow, which consists in a sense of the evil of sin, as opposed to the pure and holy nature of God. God hates sin, because it is opposed to the good and hap- piness of the universe ; and he, who has godly sorrow for sin, hates it for the same reason. And repentance implies both a sense of the hateful nature of sin, and of our own vileness on account of the sinfulness of our nature ; and this is so essential to the character of a true penitent, that there can be no such thing as true repentance, when there is no sense of self-pollution and defilement. This appears from the examples of re- pentance recorded in scripture ; and the manner in which true penitents have expressed the feelings of their hearts. Job expressed the penitent exercises of^ his heart in the following language, " Behold I am vile, what shall I answer thee ?" " I have heard of thee by the hearing of the ear, but now mine eye secth thee. On Heptntattee. 307 wherefore I abhor myself and repent in dust and ashes." David expresses his repentance in this confession, " I have sinned against the Lord;" "Against thee, thee only have I sinned and done this evil in thy sight." See the same temper of heart exhibited by the prodi- gal son, when he returned to his father. " Father" said he, "I have sinned against heaven and in thy sight, and am no more worthy to be called ihy son." Sec in the publican the same exercise expressed in these words, " God be merciful to me a sinner." True repentance, as appears from these passages, does not consist in wishing I had never sinned, but in self abhor- rence on account of it. This being the nature of re- pentance, it appears that the love, and allowed practice of any sin are inconsistent with a truly penitent temper. All sin is of the same nature, and therefore to suppose that a true penitent may love any kind of sin, and al- lowedly live in the practice of it, is a contradiction ; for it is supposing, that he approves of that, which by the supposition he abhors and forsakes. True repentance is therefore of such a nature, that the subject of it, breaks off his iniquities of heart, lip, and life. Light and darkness, may as consistently be supposed to pre- vail in the same place and at the same time, as that the love and practice of any known sin can prevail in the heart, which is the subject of true repentance. They cannot exist together ; and when the love and practice of any sin is habitual, there is reason to fear, and I believe I may safely add to conclude, there nev- er was any true repentance in that heart. For grace in the heart is an immortal seed, and does not forsake the 308 On Replmtanee. oTound in which it hath taken root, but grows and spreads its branches, and finally triumphs over the nox- ious weeds of sin, which spring up spontaneously in the natural heart. From the nature of true repen- tance, and from the nature of sin, it appears, that no person can truly repent of one sin and yet remain impen- itent, with respect to others. For all sin being of the same nature, that Qxercise which may be properly called repentance with respect to any one sin, is in its own nature hatred of all sin. A person may have his mind much upon some particular sin, which he has commit- ted, and be deeply affected with a view of it, while there are many others of which he is guilty, which are not so immediately in his view ; yet as all sin is of the same nature, that which is of the nature of true repentance of one sin, is repentance of all sin. From these observations it also appears, that no person has any reason to think he has true repentance of any one sm, while he lives in the indulgence of any cor- ruption ; or that he is in a pardoned, justified state, while he finds any sin agreeable to him. For re- pentance is before forgiveness ; which is plain from this single consideration, that all the impenitent are in a state of condemnation. It has been shown, that repentance is inconsistent with the love and allowed indulgence of sin of any kind. They therefore who love and habitually indulge in any known sin are not in a justified, but in an impenitent and condemned state. Whatever they may imagine, they are under the curse of the divine law, and the wrath of God a- bideth on them. He that sinneth allowedly know- eth not God. On Repentance. 309 > ' True repentance is a compliance with the gospel, by which the guilty escape the \vnith and curse of God due for sin ; and every such jierson sees sin in its hateful nature, and feels in some degree properly toward it. In short he sees himself, and is humbled to the dust on account of his own vileness. He sees that he may properly abhor himself, and he does abhor himself. This is the character of the humble, contrite heart. As to the extent of this duty which was the II. Thing to be considered. We may observe, that the AiK)stle informs us " that God now commands all men every where to repent." Which words imply that repentance is the immediate duty of all men. No man, no sinner, can live a single day, a single hour without repentance without violating this command of God. Notliing is more plain than that an impenitent temper of heart is exceedingly criminal ; it is impossible it should be otherwise ; for were we to suppose, that a temper to love sm were not criminal, sin would change its nature and be no longer sin. But the love of sin is in its own nature wrong, hence it follou's, that repentance, which is a turning from sin to God is al- ways a duty, and there never jvas nor can be a sinner found, who ought not immediatel)' to repent, or in other words, hate sin and turn from it. The obliga- tion to repentance results from the reasonableness, that God should be loved and obeyed by his rational crea- tures, and from the odious, destructive nature and tendency of sin. It must be the duty of every moral agent who has sinned, to exercise the temper of a pen- itent. So long as all moral beings are under indis- 510 On Mepefitanee. pensable o^iligations to love God and hate sin, so long it will he their duty, when sinners, to repent and love their Maker. The command to repent is not to be considered in the light of a mere positive precept which makes something our duty, which before was not a duty. A gracious attendance on the supper of the Lord is a duty resting on a positive command, and was not a duty before it was thus commanded. But the obligation of sinners to. repent is not of this nature ; but results from their relation to God as his creatures ; and repentance was a. duty antecedent to any express command in the case. The command, requiring repentance of all men, is only a declaration of what was right and suitable in the reason and nature of things. It was always proper, and indeed an indis- pensable duty for all creatures to love God, and. hate sin, and for the same reason it is the duty of every simier to return to God by repentance. The express command of God does not in tliis case alter the nature of duty, nor make that now a duty, which was not so before, but only expresses what is in its own nature Tight. It is however true that sinners are under greater obligations to repentance, since the light and grace of the gospel have appeared, than before. They now know their Master's will, by an express revelation ; their obligations to this duty are more clear and urgent ; and they are more criminal in living in impenitence. For guilt ever increases according to the light and ev- idence against wliich a creature sins. On this princi- ple it was that our Saviour said, " the servant who \nQ\N his master's vv^ill and prepared not himself, nor On Repentance. ' 'all did according to his will, shall be beaten with many stripes." Besides all who live impenitently under the light of the gospel, cast open contempt on the authority of the great and blessed God, " who now commands all men every where to repent. Such persons virtually despise all the grace revealed in the gospel, that new and living way of salvation for sinners. God can consistently ■pardon the penitent only for the sake of Christ. Re- pentance is then an important, reasonable and necessa- ry duty, from which no man is, or can be exempted. It is binding on ail sinners in all places, and at all times, especially upon the sinner who enjoys the superior ad- vantages of gospel light. I shall now in the III. Place, according to the method proposed, show the reasons which urge this duty. 1. It is the duty of sinners to repent because of the evil of sin. Repentance, you will remember is a turn- ing from sin to God. Sin is an infinite evil, it is fraught with infinite mischief, and in its own nature tends to destroy all the holiness and happiness in the imiverse. All the misery in the universe proceeds from sin, and could it have its unrestrained influence, it would dethrone God, and destroy his kingdom - This is evident from what in fact takes place in every heart where sinful affections predominate. Here it de- thi'ones God and sets up some detestable idol in his place; and this is the tendency of sin universally. This being the tendency of sin, it is in its nature in- finitely hateful, and repentance is the most reasonable 312 On Repentance. service. When a man repents and forsakes sin, then, and not till then does he act reasonably ; and feel suit- ably toward God, and the into-est of his kingdom. The evil of sin is therefore the proper motive to re- pentance. 2. God commands sinners to repent. This is an- other reason of the duty. There is no sinner who hears the gospel, but hears God, his rightful Lord and Sovereign calling him to repentance. This is a cardi- nal doctrine of the gospel, and so essential to the christian system that no person can be said to preach the gospel, who does not in the name of God call sin- ners to repentance. — But is it reasonable for a crea- ture to obey God ? Then it is the sinner's duty to re- pent, for God commands it. 3. Another reason why sinners should repent is,» that there is no such thing as receiving the benefits of the gospel v/ithout it. The final benefits of Christ's redemption are reserved for the penitent only. Hence Christ thus declares his commission, " The spirit of the Lord is upon me, because he hath anointed me to preach good tidings to the meek ; he hath sent me to bind up the broken in heart, and to comfort all that mourn." This is only another expression for the penitent ; and it is in fact contrary to Christ's design to comfort impenitent sinners. The peculirir prom- ises and comforts of the gospel belong to the penitent only. The impenitent sinner has no share in them ; nor could he enjoy them. — They are as far out of his reach, while an impenitent sinner, as heaven is. No sinner can receive Christ as his Prophet, Priest and King, and On Repentance, 313 cordially approve of his character as Mediator, till his heart is humble and broken for sin. — Until sin, which Christ came into the world to condemn, appears to him exceedingly sinful. No man can love the char- acter of Christ Avho condemned sin in all its forms, until he himself disapproves and forsakes it. Without repentance then, no advantage can be derived from Christ. What an important and pressing motive is this, to repentance ! And tliis brings into view a 4. Reason why sinners should repent, which is, that without repentance they must perish. They who fail of tlie benefits of Christ^s redemption are lost and undone forever. On this subject there can be no question. Jesus Christ has decided this in language as express as could be used. " Except you repent ye shall all likewise perish." If Jesus be the faitliful and true witness of God the matter is fixed. There is no way of salvation provided for the impenitent, remain- ing such. Christ has opened a way for sinners to re- pent, and for the penitent to be saved ; but none to save men without repentance. Let no man then de- ceive you with vain words ; vain words indeed which lead sinners to hope to be saved in their sins ; without repentance toward God and faith in our Lord Jesus Christ. Did Moses ; did the prophets ; did Christ ; did the Apostles encourage men to hope that they would be saved without repentance and holiness of life ? — I need not tell you in what manner they preach- ed: you know their united voice is: — without holiness no man shall see the Lord. How then can you hope, if you are strangers to repentance which is the first 4-1 314 On Repentance. step in the way to heaven. Such an hope cannot be founded on the gospel, and if it be not founded there, it can be nothing but presumption. You can know whether you have ever had evangeHcal repent- ance or not ; you can know whether you Hve in the commission of any known sin; in the omission of any known duty. If so, you may be confident you never had that repentance which is unto life, that need,^ eth not to be repented of. Let me entreat you not to hope, that you are in a state of security without re- pentance. I can say no more than Christ has said ; Except ye repent ye shall all perish. These are all very important reasons why sinners should repent and turn to God through Christ ; I say through Christ, for there is no other way of returning to God ; he is the way and the only way to heaven for a fallen, guilty creature. And this discovers to us how inseparable the connexion is between repentance toward God and faith in the Lord Jesus Christ. He who turns from sin, turns to God, and the turning of a sinner to God is through the Mediator and implies faith in him. It is the very spirit of repentance to lead the soul to em- brace a holy Saviour, and comply with the requisitionis of his gospel, as they are made known to him. Hence we find in the time of tlie Apostles, when once sinners were brought to repentance, they embraced Christ, received the ordinance of baptism and were admitted. into the church. A truly penitent heart will lead a man to cry out as Saul did, " Lord what wilt thou have me to do ?" / \ On Repentance. 315 Thus I have attempted to illustrate and explain the nature of gospel repentance, which consists, not in hating misery but in hating sin. Not in wishing I had never sinned and exposed myself to the penalty of the divine law; but in seeing its evil against God, and forsaking it. And this we have shewn is a duty in- cumbent on all men, especially upon all who are under advantages to see the evil of sin. And that the motives to repentance under the gospel iu-e more clearly disr covered, and therefore press this duty more urgently on sinners under the advantages of gospel light and grace. W^e have also offered some reasons for the duty of repentance wliich are of the highest importance and concern to all men. IMPROVEMENT. 1. Let us notice the great importance of the duty on which we have spoken. Indeed repentance is the first step in the path of duty, in the way to heaAcn. No duty ce.n be rightly paformed without this tem- per of heart. We can therefore see the reason why Ciirisi and his Apostles preached repentance to sinners as their first and immediate duty. Without a peni- tent heart no man is accepted in any dut3\ 2. If repentance be so important, should we not be careful lest we are deceived ? A mistake as to the na- ture of repentance, leads men into mistakes in almost every thing else. When repentance is made to con- sist in passion ; in terror ; in fear of punishment ; such religion \w\\\ continue as long as passion, fear, and ter- ror last. Such persons are led into this mistake, that tliey may have religion and lose it. 316 On Repentance. 3. The subject shows us, that all impenitent sin- ners, old and young, are in a criminal, dangerous state. Such possess a heart which is infinitely hateful in the sight of God. They are the willing servants of sin, and live in the open violation of a command which we have shown to be the most reasonable ; a command which must be obeyed, or the sinner must be an outcast from the favour of God forever. And all this time he is exposed to death, which will close his period of proba- tion and fix his state for eternity. Who can describe the danger of his situation ? It is indescribable ! yet O how insensible are sinners of this. — SERMON XX. ON HUMILITY. ISAIAH, VI, 5. Then said /, wo is me ! for I am undone ; because I am a man of^inclean lips, and I dwell in the midst of a people of unclean lips ; for mine eyes have seen the King, the Lord of Hosts. In these solemn words, spoken on such a solemn oc- casion, there are several things worthy of particular notice. 1. The opinion which the prophet entertained of himself, an undone creature, justly exposed to the anger and wrath of this great and terrible God. " Wo is me, for I am undone, for I am a man of unclean lips." The expression implies a deep, affecting sense of the wickedness of the human heart, and the great criminality and danger of sinning against a God of such glory and terrible majesty. 2. The words express his opinion of the human heart in general. He considered himself in a guilty and undone state, and awfully exposed, because he was 318 On Hinnilitij. a man of unclean lips ; and he saw this to be true of Others, hence he says, " I dwell in the midst of a people of unclean lips." His confession amounts to this; man is in a dreadfully guilty and dangerous state. I am a poor miserable sinner myself, and dwell among a multitude as guilty and undone as I am. 3. The words show us the cause of this excla- mation, or confession of the prophet. The reason why his heart was so much affected, and his conscience so particularly oppressed with a sense and conviction of his own sinfulness, and the sinfulness and undone condiiion of others, at this particular time, because he tlien liad an extraordinaiy sight of what God is, of his greatness, excellency and glory, •' Mine eyes have seen the King, the Lord of Hosts." I'his made him cry out, " wo is me, for I am undone." 4. It is worthy of notice, that the person who made the confession in the text, was the prophet Isaiah, a holy man of God. One of the most devout, faithful, humble men tliat ever lived. Yet this man, when he had a discovery of the divine glory, had tJso a deep conviction of his own vileness. The words, in this connexion, present us with this doctrine. That saints increase in a sense of their own vileness in proportion to the clearness of their discoveries of the divine excel- lency and glory. In other words, the cleai'er the dis- coveries are, which saints have of the divine chai'acter, the clearer aiid deeper sense will they have of then* owti vileness. Their sense of sin in general, and of their own sinfulness in particular, will be ans^^'erable to their sense, and conviction of the majesty and glory of God. On Hum Hit if. 319 In this doctrine, two things are taken for granted. First, that true saints have discoveries of the divine glory. They have all " seen the King in his beauty." They have not only seen God exhibited in creation and providence ; not only have they correct specula- tive views of him, as the Jews, who, our Saviour says, " h^d both seen and hated both him and his Fatlier;" but they have had their hearts affected with a sense of the excellency of the divine character. This excel- lency Moses saw, in answer to his prayer, that " God would show him his glory." A portion of the same di- vine excellency all pious men must see in God. This appears from the words of the Apostle, " but we all with open face, beholding, as in a glass the glory of the Lord, are changed into the same image." This sense of the excellency and glory of God, which, in scripture, is called beholdmg the glory of God, is some- thing peculiar to saints ; and it is common to them, and to them only. The impenitent see it not, as is asserted by the Apostle, " The God of this Avorld hath blinded the minds of them that believe not." Here the awful fact is asserted ; and he, im- mediately after, shows the reason ^vhy believers do sec the excellency and glory of God. " For God, who €ommanded the light to shine out of darkness, hath shined into our hearts, to give us the light of the knowl- edge of the glory of God in the face of Jesus Christ." Here you will observe that the heart is the seat of this blindness of unbelievers ; and God by shining into tlie heart, removes this bliidness, and " gives the light ol" the knowledge of the glory of God. It is thcrtforc jjfc^ 320 On Humility. ^^^^ evident, that the godly have a discovery of the excel- ^^ lency of the divine perfections ; and it is also evident that the " natural man receiveth not the things of the Spirit of God, neither can he know them because they are spiritually discerned." The second thing taken for granted, in the doctrine, is that all true saints have a heart affecting sense of sin ; of sin in general, and of their own sinfulness in particular. It is manifest from innumerable scripture exam- ples, that religion does not destroy a conviction of sin, nor in any degree take away a sense of ill desert. The true penitent does not consider himself innocent incon- sequence of pardon. Though he considers himself absolved from the just punishment of his sins, he sees himself deserving still, in point of justice, the wrath of God. Pardon removes a criminal's danger, but not his ill desert. This is agreeable to the common sense of mankind. If a person convicted of murder, upon the fullest testimony, should, after condemnation, be pardoned by his prince, his pardon would save him from death, but none would suppose that the pardon took away his ill desert. It would still remain true, that he, in strict justice, deserved to die, just as much as before he was pardoned. Thus inspired saints have viewed, themselves in relation to God. This is evi- dent from their declarations and confessions recorded in scripture. " If thou, Lord, should mark iniquity, O Lord, who could stand?" This sentiment of Da- vid is not peculiar to him, but pervades the inspired \\Titers, and is deeply incorporated with their prayers. On Humility. 321 thanksgivings, and religious experience. The Apostle Paul, who was one of the holiest of mere men, long af- ter his conversion, and after he had the highest assur- ance that God had forgiven his sins, was distressed, with the most affecting sense of his own vilcness. This led him to exclaim, " I am less than the least of all saints;" "O wretched man that I am, who shall deliver me from this body of death ! " From these and numerous similar passages, it appears that a per- suasion of pardon from God, docs not take away a sense of guilt. This is taken for granted in the doc- trine, and is a distinct idea from that which I propose to illustrate, which is tliat the greater and clearer views saints have of the divine character, the more clear and affecting will be their views of their own sinfulness and ill desert. The truth of this proposition will appear both from reason and revelation. I. It is reasonable to suppose that the clearer dis- coveries any one has of the greatness and majesty of God, the clearer views he should have of his own ill desert. This must be reasonable, when we consider what is implied in true religion ; which radically con- sists in right aflfection ; in feeling towards objects ac- cording to their nature and importance. But in order to this, there must be a knowledge of those objects suited to excite religious affection. Truth must be seen, to be loved or hated. Love and hatred ne- cessarily suppose some object in the view of the mind, toward which, they are exercised. And re- ligious affections, wliich are genuine, always imply 42 322 On' Humility. some correct views of God. Hence there can be no true religion without true conviction, which is nothing more nor less than a discovery and realizing ^jsense of truth. He who has a correct and realizing view of the character of God, and sees his own char- acter in a true point of light, who sees sin in its na- ture and tendency to be what it is, and who conse- quently views his real and relative state with respect to time and eternity, may be said to be a subject of true conviction. Hence it follows, that conviction is necessary to conversion. In other words, convic- tion is necessary for right affection. Conviction of truth respecting God, is necessary in order to right affection toward him. And a conviction of the truth with respect to our own character ; with respect to sin, and the Saviour, is necessary to right affection towards these objects. Right affection with respect to any ob- ject, involves true conviction ; and therefore it is rea- sonable to conclude, that he, who is not the subject of true conviction, is not the subject of right affection. From this we may not infer, that every one, who is the subject of true conviction, is likewise the subject of right affection. For there is no necessary connexion between a conviction of truth and a cordial approba- tion of it. Hence the most wicked beings may have the clearest conviction of truth, and yet remain ene- mies to it. This is now the case with satan, the great enemy of God ; and this will be the case with all the impenitent at, and after the day of judgment. They will have the clearest and most painful conviction of truth respecting God. — They will see sin and their On Humility, ^23 ,ovvn characters in a true light, and yet remain not on- ly destiuite of right afFcction, but full of the contrary. Though conviction be a necessary foundation for right affection, y«,:t it is entirely a distinct tiling ; as distinct as the perception of truth is from the love of it. But it is a truth, that every one who is truly godly is the subject of right affection. He loves those objects •which ought to be loved, and hates those which are hateful. This is essential to a good man. For per- sons are called godly, in distinction from others, be- cause there is some real conformity in their hearts to the moral image of God. Let us now consider a number of truths, with which it must be supposed the godly man is acquainted, and consult the dictates of reason with respect to what his views and exercises must be in the contemplation of them. It is a truth, with which every pious man is ac- quainted, that God is a being absolutely, and infinite- ly glorious and amiable. And since the lo\'e and honour, which are due to any being, are in proportion to the greatness and goodness of that being, it is there- fore a reasonable conclusion, tliat all men are under the greatest possible obligations to love and obey God. Accordingly God requires, by an express law, all men to love him with all the heart. This law, all have broken ; and as the demerit of sin is in proportion to tlie violated obligation, so no bounds can be set to tlie ill desert of the transgressor. Accordingly, death, cojisisting in a separation of the soul from the favour of God, is annexed to this law as its j-ust penalty. 324 On Humility^ This is the desert of every sinner. And those who are now reconciled were once " enemies in their minds, by wicked works." Such are sensible, that they were once wholly unconformed to this law, and that even now they are far from entire conformity to it. This want of conformity involves inexpressible guilt. Saints, as they grow in their acquaintance with divine things, see more of the purity and holiness of the divine law and feel more this want of conformity to it. The more they discover of the excellency and glory of God, which is the foundation of the divine law and their ob- ligations, the more clearly will they see their own de- ficiency, and will increase in this as they increase in their knowledge of God and of his law. And it is further evident, that the ill desert of sm is a thing which never wears out. He who once deserved punishment, will forever in point of justice, deserve punishment. Truly in consequence of the atonement of Clirist, it is consistent with justice, to pardon the penitent sinner. But justice does not require it. It is not justice, but mercy which pai-dons the sinner. This pardon saves him from punishment, but not from the desert of it. He is in himself, and considered without relation to Christ, as ill deserving after pardon and justification as before. We can easily perceive that absolving a criminal from deserved punishment does not render him innocent. And as a pardon does not destroy the ill desert of the pardoned criminal, so neither does his repentance make any atonement for his past crimes. His repentance may be a security against future trans- gression, but has not the least tendency to expiate his On Humility. 325 sin, or make any alteration in what is past. His pre- sent obedience is no more than his present duty, and cannot, in the least degree, make any satisfaction for his former sins. Now these being established and unquestionable truths, and it being also a truth, that all godly persons arc subjects of right afi'ections, founded upon a con- viction of truth, or have correct views of God and his law ; it will follow, that every pious man entertains a deep sense of his OAvn vileness and ill desert. For it is a truth, that he is ill deserving at the hand of God ; and it is perfectly reasonable that the more he sees of the divine perfection, the clearer he should discover his imperfection. This being true, how can it be oth- erwise than that a sense of vileness should increase, in every being who has sinned, in proportion as his sense of the excellency of God increases. And should this creature be a penitent, pardoned sinner, this will not alter the case, for the reason already given, that par- don does not expiate sin, but only save him from its deserved punishment. It is reasonable to suppose, that the truly godly, who behold the divine glory, who see the true reason why God is to be loved, should upon every discovery of the divine glory, have a pro- portional discovery of the evil of sin, and of their own vileness in particular. And that they who have the highest, and most heart affecting sense of the glory of God, and so the highest exercises of true religion, should have the deepest impression of their sinfulness. For this is only to suppose, that they have clearer views of God and themselves, than others ; or that they view 326 On Humility. things more according to truth than others ; or than they themselves did when they had less light. For if ^ny child of Adam, even the holiest saint who ever lived, was to see things as they really are, he would plainly discover that in the eye of the law, that impar- tial rule of rectitude, he deserves eternal destruction; because he would see that his present holiness is noth- ing compared with what it ought to be. — That he is far, very far from that entire conformity to God which he is bound to possess, yea that his love, compared with what it should be, is but a drop to the ocean. And he would further see, that he is in fact much Higher a state of perfect sinfulness than of perfect hol- iness ; or that his present sinfulness is great, vastly great, compared with his present holiness. This will certainly be the case, because every smful exercise is art infinite evil, as it is in its nature opposition to an in- finite God ; infinite perfection and holiness. Sin is great in proportion to the glory and excellency of that being against whom it is committed. And an act of sin deserves more blame, than an act of obedience can deserve praise ; yea infinitely more. Hear the decis- sion of Christ on this subject, " when ye have done all say we are unprofitable servants." He who sees the truth in this matter will see and acknowledge diis to be the fact. Let the pious man have ever so clear evidence of his love to God, and acceptance with him, this has not the least tendency to conceal his sinful- ness, but on the contrary to increase his sense of the evil of sin ; and the fuller and clearer evidence will he have that nothing but sovereign grace can save him. Oji Biimilify, 327 This perfectly coiTesponds with the account which the scriptures give of the \iews and feelirgs of the truly godly. There is nothing in all the bible which gives the least intimation, that true religion, tends in the least dcgiee to destroy, or diminish, in the subject, a sense of ill desert. Nor indeed to lead him to think himself the less ill deserving than he was before his pardon ; but numerous passages to show that the contrary is true of every real saint. That the more love he has to God, the deeper conviction he has of the evil of sin, and of his own just desert of eternal des- truction. Accordingly ^ve find the most eminent saints whose characters are delineated in the sacred oracles, often expressing a lively sense of their own sinfulness and guilt in the sight of God. And this, even at the time when they had the most sensible love to, and communion with God. We further find, that when they had any extraordinary discovery of the greatness, majesty and glory of God, they were then the most aifected with a sense of their exceeding vileness. These remarks shall be confirmed by bringing to yoiu' view a few instances, from scripture, exhibiting the feelings of distinguished saints. Hear the confession of Jacob, at a time when he had the highest evidence of his pardon and acceptance with God, and also a lively sense of the glory of God ; he breaks out in this language, *' I am not worthy of the least of all the mercy, and truth which thou hast showed unto thy servant." So it was with David, who was distinguish- ed for his piety. How pertinent are the words of Job, who appears in the first chapters of that book rathei* 328 On Humikty. too much disposed to vindicate and justify himself; but when God made singular and cleai' discoveries of his infinite majesty and glory before him, he was filled with the deepest sense of his own deformity and sin- fulness before God. He therefore says, " I have heard of thee by the hearing of the ear ; but now mine eye seeth thee, wherefore I abhor myself." But why did a sight of God ; a discovery of his glory lead Job to abhor himself ? Because it discovered his own vileness. Isaiah, Jeremiah, Ezekiel and Daniel might be introduced to illustrate this truth. When Daniel had fasted and prayed, God. was pleased to favour him with an assurance of his love, and a dis- closure of his gracious designs towards his people. And what was the effect ? He tells us, " And there re- mained no more strength in me. For my comeliness was turned into corruption, and I retained no strength." When persons or people have little, or no sense of the glory and excellency of God, they may retain their good opinion of themselves. The view which Daniel had of his own moral deformity swallowed up all sense of the little beauty which he had. He had some real comeliness in proportion to his love to God, which, at this time, was great compared with that of any oth- er saints, or compared with his own love at other times. The same effect had a remarkable discovery of the divine glory upon the prophet Isaiah, which produced the humble exclamation in the text, " wo is me, for I am undone, for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips ; for mine eyes have seen the King, the Lord of Hosts." On Humility. 329 From thesein stances it clearly appears that true, spirit- ual sight is always attended with a deep impression of human vileness ; and the greater discoveries saints have of God, the more they see of their own sinfulness and pollution. Thus I have attempted to show the truth of the doctrine, which was, that saints increase in a sense of their vileness in proportion to the clearness of their discoveries of the divine glory. What has been said opens the way for a number of important and useful REFLECTIONS. 1. If it be true, that the godly increase in a sense of their vileness, as they increase in their knowledge of God, or in proportion to their discoveries of the ex- cellency and glory of the divine character, then it Avill follow, that those who think they have religion, and are growing in grace, and yet do not find an increasing sense and conviction of their own vileness, have the greatest reason to conclude themselves deceived. If they who are godly do see, or have a sense of the ex- cellency of God, and if this be attended with an an- swerable sense of the evil of sin, then it is an unavoid- able consequence, that those who consider themselves as subjects of extraordinary illumination, and this ik not attended with an increasing sense and conviction of their deformity and sinfulness, do but deceive them- selves ; especially if these discoveries cherish a spirit of pride and self conceit. This is indeed an evidence, that the true character of God is not the object of their discovery ; but that they are actuated by a vain, blind and wicked heart. They who have not had a deep 43 330 On Bumility. and heart affecting sense of their totally ruined state by sin, and of their desert of God's wrath and curse, have never seen his true character nor their own. For tliis is indeed the truth with respect to every sinner. On this, and no other principle, did Jesus Christ come into the world to save them. And they who have never felt this to be the truth, have never yet been the subjects of true conviction. They are so far from be- ing converted, that they have not been convinced. — They are so far from having complied with the gospel, that they have not yet seen themselves condemned by the law. So far are such from having embraced Je- sus Christ as a Saviour, that they have not yet seen their need of him. For Christ is needed as a Saviour, only on the principle that sinners are lost and undone. They therefore who are not sensible, that they deserve that punishment from which the gospel proposes to deliver, cannot possibly see their need of such a Sa- viour as Jesus Christ. It cannot therefore be sup- posed, without an absurdity, that such have ever ac- cepted him as offered in the gospel. As true convic- tion tends directly to discover our guilt, and our need of an infinite atonement ; and as true religion implies l^oth correct views of God and ourselves, with corres- ponding feelings, it is plain, that those supposed dis- coveries, which do not serve to increase our sense of sin, are but delusion. This will serve to distinguish be- tween true- and false religion. True religion invaria- bly tends to make the subject of it hnmble, because it shows him the character of God and his own ill de- sert ; and the latter will invariably increase, as his On HimUity* 331 views of divine truth enlarge. Sin will appear more and more hateful, and himself more and more vile, and con- sequently the man more and more humble. Will tliis man be likely to think himself better than others ? Will he feel that he knows more? Will he erect himself into a teacher, and proclaim his own goodness ? The feet of Jesus will be his chosen place. A sense of the infinite holiness of God, the purity of his law, the evil of sin, his own deficiency irf every grace, will kill that pride and religious vanity, which some dis- cover as soon as they imagine they possess religion. Instead of running from place to place to proclaim his own goodness, the pious man feels more like the pub- lican, who would not enter the temple, but stood a great way off " and smote on his breast saying, God be merciful to me a sinner." As this spiritual perception of the glory and excellency of God, when first reveal- ed, begets humility, so we may be confident it will, as it increases, produce greater degrees of the same grace. Their humility will be in proportion to their sense of divine things. Religion being what it is, it is impos- sible in the nature of things, that a person should have any true spiritual light, and yet have no humility ; and as impossible that he should grow in the knowl- edge of God, and not grow in humility. For it is ev- ident from the nature of religion, that the more a per- son has of it, with remaining corruption, the less will his holiness appear compared avith his remaining sin. Sin will appear more exceedingly sinful than ever; and he will find it in the defects of his highest and best affections, and brightest experiences. 332 On Humility. But it is the nature of false religious affections to hide the deformity of the heart, and make it appear to those who are the subjects of these affections, that all their sin is gone, that they live almost, if not wholly without sin. This is indeed a sure evidence that their discoveries are darkness and not light. It is darkness and not light which hides from men their pollution. Light let into the heart will always discover deformity more than sufficient to keep the man humble ; he will even groan under its burden. *' O Avi'etched man, that I am, who shall deliver me from the body of this death !" This is his language. Some have been un- able to account for this exclamation of the Apostle ; or to reconcile it with their views of religion. They have therefore supposed that these words are not dis- criptive of Paul the Apostle, but of Saul of Tarsus. In other words, that the Apostle here expressed his sense of himself before his conversion. This sin- gular construction is put upon his words, to support the opinion, that when a n\an is converted, his sense of sin is taken away, and that he has no remain- ing corruption. Strange ! Is it not evident from all the WTitings of the Apostle, that he viewed himself vastly more vile and unworthy than he ever did before ? Indeed there can be no doubt on this point. When a person rises in importance in his own eyes, and esteems his religious attainments great, we may be confident the poor man is under a delusion. His self esteem and pride is a sure evidence, that he is " poor and miserable and blind and naked." ' For it is manifest from what has been said, that the true saint On Humility. 533 is by no means disposed to think his religions attain- ments great. He may indeed have reason to think lie has more love to God, than some other christians, or than he formerly had ; but such is the nature of grace, that he will " esteem others better than himself." And instead of speaking of himself in a way Mhich may lead others to think him a christian of the first order, he will be more disposed to cry out, my leanness, my leanness ! — It may therefore be laid down as infallible truth, that the person, who is apt to think that he, compared with others, is an eminent saint ; much dis- tinguished above others in christian knovvdedge and experience, in whom this is a first thought, a thought which rises of itself, and readily offers ; he is certainlv mistaken. He is no eminent saint, but under the pre- vailing dominion of a selfish spirit. And if this be habitual with the man, and is steadily his per vailing temper, he is no saint, but a self righteous, self de- luded pharisee. This is the real character of all those whose religion elevates them with a fond conceit that they have remai'kable discoveries, and distinguished experience in the divine life. For true spiritual knowl- edge is of such a nature, that the more a man has, the Hiore sensible he is of his ignorance. *' He that think - eth that he knoweth any thing, knoweth nothing yet as he ought to know." 2. We may see that there is more truth and pro- priety than we may first suppose in this expression, that saints grow downwards. The meaning of which is, as grace strengthens, and grows, they increase in lowliness of mind, and are more and more disposed to 354 On Humility. take the lowest place. The more they know of God ; of his law and themselves, the more reason will they see to be humble before God. And every additional degree of light serves to bring them lower, and to make them feel more sensibly the burden of sin. 3. If saints who have some confonnity to God are so vile and unworthy, ^vhat is the state of sinners ? How truly may every sinner exclaim, *' wo is me for I am undone." His lips and heart are wholly unclean. *' From the crown of tlie head to the sole of the foot" he is polluted with sin. Sinners, think of your lost condition, and your present desert of God's endless wrath and curse ; tlie infinitely glorious God, your Creator, Perserver and Governor deserves to be lov- ed, lived to, and delighted in with all your hearts. God knows at the same time, that you love your sins more than you lo\'e him. Your heait is wholly and at all times opposed to God, to his law, and the way of sal- vation by a crucified Saviour. And should not God interpose you will continue to reject God as your por- tion, and Jesus as your Saviour. You will perish, un- less God have mercy on you, and give you a new heart. He is under no obligation to do this ; he may leave you to perish in your chosen w^ay. How truly may you exclaim, " wo is me, for 1 am undone." ^'"^ '^ SERMON XXL "^"^ ON THE LORD'S SUPPER. LUKE, xxii. 19. This do in remembrance of me. ± N the twenty-sixth chapter of Matthew, we find it thus written, " and as they," Christ and his disciples, " sat down to meat, Jesus took bread and blessed it, and brake it, and gave to the disciples, and said. Take, cat, this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it. For this is my blood of the New Testament which is shed for many for the remission of sins." The same thing is repeated, nearly in the same words, by St. Mark. The Apostle Paul, in his epistle to the Corin- thians, gives substantially the same account. In the text, we are more particularly taught the end and design of this holy ordhiance, and its perpetu- ity, and obligation on all the followers of Christ. It evi- dently appears from the various accounts of its institu- tion, that it was the design of Clirist, that it should be observed in his chiu'ch until his second coming. " As 330 On the Lcrrd^s Supper. often, saith the Apostle, as ye eat of this bread and drink of this cup, ye do shew forth the Lord's death, until he come." And its important design, is to be a standing memorial of his infinitely benevolent death, and our redemption by it, " Do this in remembrance of me." This precept Christ gave to his disciples, the night in which he was betrayed. In discoursing on these words I shall endeavour, I. To show what is implied in this command ; or what it is to observe the institution of the Lord's sup- per in remembrance of him. IL Answer some objections. I. We are to attend to the import of the direction in the text. We may remark, that here is a plain direction, to a particular duty : A direction extending to all christ- ians, and making it their duty to remember Christ in this institution. The observance of this ordinance, is as plain a duty as any in the whole circle of revealed truth. But who are they, who are laid under obliga- tion, by this precept to observe this ordinance ? All the friends of Christ are, in particular, bound to the observance of this positive injunction of Christ. They can consistently keep the feast ; for the language of their practice is the language of their heait. And there can be no objections in the mind of a true Christian against this command of his Lord ; for he has those qualifications, which are necessary, to attend accepta- bly on the supper of Christ. And so long as the im- penitent are under indispensable obligations to exercise- On the Lord^s Supper. 337 a friendly temper towards Jesus Christ, they can have no excuse for neglecting this duty, which an unfriend- ly temper only renders unacceptable to God. It is the immediate duty of the sinner to exercise " repentance toward God, and faith in the Lord Jesus Christ,'* and attend on this ordinance *' in remembrance of him." In other words, to become a real christian ; and feel and act in all respects like the friend of Clirist. And therefore, we do not find two kinds of duty pointed out in the word of God ; one for saints and one for sinners. All mankind ought to be of the same tem- per, and the same temper is required of all. The want of a suitable temper, therefore, to comply with the command of Christ in the text, can be no excuse, be- cause a wi'ong temper of heart is that alone which ren- ders any one unacceptable to God in this ordinance. Many persons appear to feel that no blame is, or can be attached to them for being destitute of those qualifications which are necessary to attend acceptably on this institution. But it is easy to see, on a little re- flection, that this is no excuse ; because what is plead as an excuse is in itself a sin. Men have no excuse for being destitute of those qualifications, which would enable them to perform this, and every other duty. They might as well say, we are excusable forneglect- ing prayer, because God requires us to pray in faith ; that we are under no obligations to worship God in any form, because we have not an heart to " worship him in spirit and truth." Men may excuse them- selves in the neglect of every duty, on this principle. Sinners have therefore no more excuse for neglecting 44 338 On the Lord's Supper. the command in the text, than for neglecting any other duty revealed in the word of God. He must either plead, that this is not the command of Christ, or if it be his command, yet it is not worthy of his regard, or that he is not prepared to comply with it. The two former, none but infidels will make ; and the latter is a plea, which makes one sin an ex- cuse for another. But still, there are objections in the minds of many against obeying Christ, which, howev- er unreasonable, keep multitudes from this plain duty. These objections in the minds of sinners, principally arise from a cold, unbelieving heart. They see "no form nor comeliness in Christ, why they should desire him. And as his person is lightly esteemed, so are his commands. There are others, I would charitably hope, whose objections do not arise from disaffection to Christ ; but from groundless fears, that they do in- deed possess a heart unreconciled to God ; and a sense of the inconsistency, and impropriety of profess- ing that with their lips, to which their hearts are strang- ers, and an awful sense of the solemnity and holiness of this ordinance, keep them from it. Such should remember, that there is no excuse for neglecting known duty ; and that to wait on the Lord, in the way of his commands, is the only reasonable ground on which they can-expect to have their faith and hope strengthen- ed. Christ will never " break the bruised reed, nor quench the smoking flax." But the reasonableness of complying with the di- rection in the text will appear, by considering the im- On the Lord's Supper. 33^ port of remembering Christ in this ordinance. To this I now return. For the illustration of this part of the subject, it must be observed, that all acceptable words and ac- tions, in our intercourse with God, imply the affec- tions of the heart. God is said, in scripture, not to know the wicked ; because he disapproves of their temper of heart. So when we are commanded to know the Lord — to remember our Creator — to ac- quaint ourselves with him, we are not to restrain the import of these words to mere speculation, or memory ; but consider them as implying right affection. What virtue can there be, merely in believing there is such a person as Christ, who lived in Judea, in the days of Pontius Pilate ; was betrayed by Judas, condemned by Pilate, and crucified by the Jews ; that he died to make atonement for sin ; and recollect the particulars of this tragical scene ? What is there in doing this, that can be useful to ourselves, and acceptable to God, unless there is correspondent affection of heart ? Does not God look on the heart, and will he not ac- cept us now, or reject us according to this ? To remember Christ in the sense of the text, com- prehends the affections and holy devotions of the heart. The object, which this ordinance is designed to exhibit to our minds, is Christ crucified ; and it is designed to exhibit him, not merely as an object of speculative knowledge, but principally as the object of our love, faith, hope and joy. These are the affections of the heart, which this institution is adapted to excite. And a view of Christ crucified, emblematicall}^ set forth hi 340 On the Lord's Supper. the holy supper, is perfectly adapted to move every pious aiFection in a grateful heart. Because mankind, antecedently to the gift of Christ, and the work of re- demption by him, were lost and undone. They were both helpless and hopeless. Sin had wholly obstruct- ed the way to communion with God, and the enjoy- ment of his favour and gracious presence. Christ, by the blood of the cross, " hath opened a new and liv- ing way." Hence he declares, " that no man can come to the Father but by him." This shows the reason, why they who reject Christ must perish. *' There is no other name given under heaven, among men whereby we must be saved." The atonement, which he made upon the cross, is the only meritorious ground of the sinner's salvation. It is out of respect to this, that God offers pardon and eternal life to sinners, upon any conditions whatever. This atonement we must plead in all our addresses to the throne of grace, as the only ground of our hope of being heard and accepted. For the sake of this, God can pardon — " he can be just and the justifier of him that believeth in Jesus." We are to remember that Christ suffered the pains of the cross, " despising the shame" to open a door of mercy for us. We may therefore look to the cross of Christ, and see the most wonderful love displayed^ which ever appeared in any part of the creation of God! The strongest, and most disinterested affection, is here set before us. Christ died — and died for the ungod- ly. " Even while we were enemies, Christ died for us." Aixl the holy supper was instituted in com- On the Lord's Supper, 341 memoration of this godlike and glorious act. While we consider the design of Clirist's meditorial charac- ter and death, who can take the memorials of his love, and not feel his obligation to love his Saviour ? Whose heart will not burn, like that of the two disciples, when he thinks on these things ? When we take the ele- ments in this ordinance, we handle the emblems of Christ's bitter sufierings. His body was broken, and his blood poured out, that we might be " saved from the Avrath to come." Surely none can partake of these lively emblems, without having his heart sensibly af- fected with the sufferings they represent, unless his heart is dead to God, and all those feelings which be- come his situation as a sinner. The affections of our hearts will be ardent, if they in any measure coitcs- pond with the love pf Christ, and our obligations to him. Here we may observe, that several particular exer- cises of heart are implied in remembering Christ in this ordinance. 1. Faith, comprehending both a heart-affecting sense of his excellency, and a cheerful reliance on his all-sufficiency. In the holy supper, our minds are di- rected to a person of transcendent benevolence — " The chiefest among ten thousand" and one " altogether love- ly." As an atoning Saviour, *' he is able to save un- to the uttermost, all that come to God by him." When he died, he laid an immoveable foundation for the salvation of sinners, both honourable to God, and de- structive to the kingdom of satan. " By that one of- fering, he has perfected forever them that are sanctifi- 342 On ttie Lord's Supper. ed." ' " He had power to lay down his life," and w man could take it from, him without his permission. He who could, with his word, calm the raging sea, and compose the tumultuous elements, could easily have checked the rage of his enemies. " How then could the scriptures have been fulfilled," and the mer- ciful designs of redemption be accomplished ? Though the work of redemption be greater, and more difficult than the wcwk of creation, yet we are presented with a Saviour, in whom " all fulness dwells ;" who is able to " finisli tlie work" which he undertook. In this view, Christ is an object of entire confidence ; and wc should attend on the supper of the Lord, to increase our faith in his atoning blood. 2. We should remember Christ at his table, in the exercise of repentance for sin. Our affections in the view of his cross, would be very unsuitable without this.. For here the odious and infinitely malignant na- ture of sin is exhibited in the most impressive maimer ; and our vileness and desert of divine wrath, are evident- ly set before us. Sin was the occasion of all Christ's sorrow ; and shall we not then loathe ourselves and re- pent in dust and ashes ? How reasonable that we should *' look on him whom we have pierced, and mourn for him, as one mourneth for his only son, and >)e in bitterness for him, ^s one that is in bitterness for his first born." Should not our hearts be broken, and forever weaned from sin, which produced such dread- ful effects ? This certainly is reasonable ; and to con- template the death of Christ in the celebration of his supper, and not have our hearts deeply affected with On the Lord's Supper. 343 the vileness of all sin, and with our own in particular, is wholly unsuitable to our own situation as sinners, and the nature of this ordinance, and to the import of the precept in the text. 3. Another sentiment, which the" holy supper is well adapted to excite, is gratitude to Christ. At the table of the Lord, sorrow and joy should mingle. Sor- row for sin, which occasioned such sufferings ; joy and gratitude to Christ for his unparalleled condescension in drinking that bitter cup, which was prepared for th^ sinner, for opening a way for his eternal salvation. We should ever remember, that we are utterly unworthy of such a favour, and for sin deserved to suffer the penalty of the holy law of God. It was not because God was under the least obligation to provide a Sa- viour, that Christ died. Man, while innocent, owed his Maker all the love and obedience which his pow- ers could reach. He was not then profitable to God ; how much less in his state of sin ? We should remember the great disparit}^ between the Redeemer, and the sinful creature. " He suffered the just for the unjust." The master for the servant, the king for the subject, the Creator for the creatiu-e. These things should excite us to thankful rejoicing in the Lord our Saviour ; and to adopt the grateful lan- guage of the pious Psalmist^ " What shall I render unto the Lord for all his benefits towards me ? I will take the cup of salvation, and call upon the name of the Lord." And I would further observe, that a believing, penitential and thankful remembrance of Christ, com- 344 On the Lord's Supper. prehends sincere and ardent love to him, which excites to communion with him, and delight in his word and ordinances. Hence the church can find no name for Christ, so expressive of her feelings, as " him, whom her soul loveth." These are the principal things implied in receiving the supper of the Lord " in remembrance of him." We designed II. To reply to some objections, or difficulties which may exist in the minds of some. They say, " the supper of the Lord is a solemn ordinance, and requires such a profession as none can consistently make, but true christians ; and I have not that evidence that I am a friend to Christ, and can- not make the profession, and I am afraid to come least I should " eat and drink judgment to myself." This excuse is doubtless made by different char- acters, and from different motives. I doubt not, but it has been made with an aching heart — anxious to know duty, and fearing to act the odious part of the hypocrite. While others, probably, make it to get rid of a duty, which to them is disagreeable. The ob- jection however deserves particular attention. Let us consider each part distinctly. It is true indeed, that making a profession, and coming to the Lord's -table are solemn transactions. Nothing we do in life requires a more conscientious and upright mind. And suppose, that you, who make this objection, have no proper regard for Christ, and his commands ; in this case, you are, it must be confessed, unprepared for this solemn duty. On the Lord's Supper, 345 But it Is true also, that if you are really unprepared for this ordinance, you are unprepai'ed to obey every oth- er command ; for no other qualifications are necessary to render you acceptable at the table of the Lord, than in the performance of any duty required of you in the whole book of God. If you are unprepared for the Lord's table, you are unprepared to pray acceptably ; to sing the praises of God acceptably ; you are un- prepared for death ; unprepared for heaven ; you are liable every moment to sink into eternal ruin. Your situation is dangerous beyond all description ; and you have the greatest reason to inquire, with the utmost solicitude, " wherewith shall I come before the Lord;" or to say with the convicted jailor, "what shall I do to be saved." You are indeed, unqualified to do this in remembrance of Christ. You are unpre- pared to meet him at his tribunal ; and how soon, you may be called to this, God only knows. Be therefore persuaded to consider your case, and make speedy preparation for both. But if there be any present, who ai'e tremblingly anxious, with respect to their duty in this case ; who realize the nature and importance of the duty enjoined in the text, who dare not say, they have no friendship to Christ ; and yet are filled with fears, that all their hopes are vain, and therefore think it unsafe to profess Christ, until they have clear evidence of their cordial friendship to him ; to such it may be observed, that full assurance of faith is no more made a term of com- munion, and acceptance with God, than perfect holi- ness. Christ accepts the smallest degree of true 45 346 On the Lom*i' Mpper, friendship to him, therefore the least degree of pre- ponderating evidence, that you love Christ, and wish to honour him, ought to encourage you to attend on the supper of the Lord. If you are indeed fearful of dishonouring Christ, it is a hopeful evidence that you have a spirit of friendship to his cause ; and this ought rather to embolden, than discourage you. Have you not greater reason to expect to be accepted in going forw^ard, than in remaining in your present state of neg- lect ? " By waiting on the Lord," have you not reason to hope, " that you shall renew your strength ?" In what way are you to gain evidence that you love Christ? By neglecting duty, or performing it? If you tremble at the threatenings against unworthy communicants, have you not equal reason to fear the doom of that servant " who prepared not himself to do the will of his Lord ?" If Christ will say to some who call him. Lord, Lord, Depart from me for I never knew you ; will not those, who never professed " to obey the gospel of our Lord Jesus Christ, be punished with everlasting destruction from the presence of the Lord, and from the glory of his power?" Where then is your safety in neglecting this duty ? Are you desirous of remaining in a situa- tion, where you hope to sin at the least expense ? You " know your master*s will, and if you do it not, neith- er prepare yourself to do it, you will be beaten with many stripes." Therefore expect no safety on this ground. The great design of the bible is to point out the way of duty and safety, not how and where, men may sin with the least guilt. 0?i the Lord's Supper. 347 Suppose you cannot say with tlie confidence of Peter, " Lord thou knowest all things, thou knovvest that I love thee," yet upon careful examination, if you find preponderating evidence, that you love the honour of Christ, and the interest of his kingdom, you ought to profess it, and remember Christ in this institution. The low and declining state of Zion in this place, should awaken your attention to her interest. The professed friends of Clirist in this pl;ace, l^aye been called away in rapid succession, and it is wit!) you to determine whether their places shall be filljCfi or not, and the name of Christ be kept here in remembrance. You will consider that the cause of Christ here, calls loudly upon you to afford a friendly hand in building the walls of Zion, by appearing for Christ, against evil doers. You well remember, that woe which is pronounced against those " who are at ease in Zion," and " who are not grieved for the affliction of Joseph," or the visible church of Christ. Be then persuaded, if you have any regard for the honour of Christ, to re- alize the impoi'tance of openly and steadfastly espous- ing the expiring cause of Christ in this place ; and while the open enemies of the cross, are longing to see the end of gospel institutions, are seeking for ob- jections and stumbling blocks, and are glad when the cause of Christ is betrayed by the miscarraiges of those who profess to be his friends, as the Jews were, when Christ was betrayed by Judas; and while some are falling away, and others rejoicing tlius to see Zion laid waste ; while every thing which should be dear to }'ou so rloudly calls, be convinced of the importance of jour 348 On the Lord's Supper, coming to a decisive determination in this matter, and like Joshua resolve, that you " will serve the Lord." Remember, you must not come to this ordinance unprepared, neither must you stay away. In Jesus; Christ, there is safety for the sinner, but destruction and misery await him every where else. This subject will be closed by an address to pro- fessors and non-professors. '' -^^l. Let professors be admonished to attend upon this holy ordinance according to its divine import. Remember, that your profession is an acknowledgment, that " you are bought with a price ; not with corrupti- ble things, such as silver and gold, but with the precious blood of Christ." You are therefore bound " to glo- rify God ill your bodies, and with your spirits which are his." O be careful so to live, that it may appear, that Christ is precious to you, " as he is to every one that believes." This will render your profession hon- ourable in the view of the world, and Christ will be honoured in the house of his professed friends. True love to Christ will render his ordinances, and his memo- ry precious to you. This will make you a ^\'elcome guest at his table, and render this ordinance both profit- able and pleasant to you. Friendship to Christ will assure you of his gracious presence, whenever you as- semble at his table. He has declared, that he will be in the midst of those who meet together in his name. In the exercise of friendship to Christ, you may ex- pect to hear him whisper to your hearts in the melting language of love, saying, " Eat O fiiends, drink, yea drink abundantly O beloved." By remembering him On the Lord^s Supper. / 349 in his ordinances with a friendly heart, you will be more and more prepared to meet him, " when he shall appear the second time without sin unto salvation, to all them who wait for his appearance." You will then receive a joyful welcome into the blessed society above, where you shall have no more need of such memori- als of the love of Christ, but shall be with him, and forever enjoy the fruits of his sufferings in " an ex- ceeding and eternal weight of glory. But remember, that the mere outward form and profession of religion will not ensure these happy fruits of Christ's death. Calling Christ, Lord, Lord, or making the highest professions, will avail nothing with- out rqfd love to him in heart. It is real friendship to Christ, which unites the heart to him, and which through grace, gives a title to the glorious benefits of his sufferings and death. By a sympathetic heart, you must be made partakers of Christ's humiliation, in or- der to become partakers of his exaltation. " If you suffer with him," in this way now, *' you shall also reign with him." 2. Let non-professors be admonished, by this sub- ject, of their duty. If Christ has instituted the sup- per to perpetuate the memory of his love, death and sufferings ; and you need, and are in fact daily reaping the benefits of his death in ten thousand common fa- vours ; and over and above all these, you have salva- sion offered to you, through his atoning blood, are you under no obligations to Christ? How can you ex- cuse yourselves in neglecting so reasonable, so plain a duty ? Christ has already done great things for you ; 350 On the Lord's Supper. and you doubtless hope that he will still do greater, and bring you to heaven at last ; and can you be un- grateful ? Can you forget his death ? Can you, from one season of communion to another, turn your backs on this melting expression of his love, and contract no guilt ; discover no ingratitude, no wickedness ? Let conscience decide this question. You may perhaps say, that some who profess Christ before men, give the world reason to believe they are hypocrites, and instead of honouring, do but dishon- our him by a profession. It must be acknowledged, that this is a melancholy flict. But does this make your obligations to Christ one degree less ? Ought this ever to come into your consideration, as an ol^ection to duty ? Ought it not rather to be considered as a rea- son, why you should, by a christian profession and life, heal the bleeding cause of Christ ? Ought you not to show the world the inconsistency of their conduct, by a sincere and hearty adherence to the doctrines and duties of Christ ? The death of Christ is as deserving of your remembrance, according to his appointment, as it would have been, had all the world beside ever been the professed followers of Christ, and acted up to their profession. The sincerity or hypocrisy of others, alters not the nature, nor importance of duty. The only question, in this case, with you is this, does Christ require me to remember his death with love and gratitude? Joshua determined, whatever others did, " he and his house would serve the Lord." Be- cause other nations and families worshipped idols, would On the Lord's Suppea'. 351 he have been excusable in withholding his love and service from the God of Israel. Consider only one passage of scripture ; " whoso- ever therefore shall confess me before men" with sincer- ity, " him will I confess before my father and his holy angels." Is not this an encouragement ? Has it not the force of a thousand arguments ? You will remember what Christ has subjoined to this promise ; " whoso- ever tlierefore shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in the glory of his fiither and of the holy angels." „.• \'!f^^:jni%:!%-it^MJ- . SERMON XXIL THE BLESSEDNESS OF DYING IN THE LORD. REVELATIONS, xiv. 13. ^nd I heard a voice from heaven^ saying unto me, JVrite, Blessed are the dead who die in the Lord. Jlt is a common thing to call this and the other per- son happy while living and enjoying an abundance of the good things of this world. But here the inspired author of this book informs us, that he was directed by a voice from heaven, the abode of truth and holiness, to write the dead happy. Not indeed all who die, but a particular class, or description of the dead, " Bless- ed are the dead who die in the Lord." These words very naturally lead to two inquiries, which are of great importance to us who are soon to become the prey of death. If there be any thing which will render us blessed, how important is that to every child of Adam ! Our I. Inquiry is what is meant by dying in the Lord, II. Why such as die in the Lord are pronounced blessed. The Blessedness of Dying in the Lord. 353 I. What is meant by dying in the Lord. Under this head, I shall notice a number of particulars. 1. In these words it is taken for granted that there are those who die in the Lord. Whatever is to be un- derstood by dying in the Lord, it is plainly implied in the text, that there are those who die in him and are blessed. 2. Dying in the Lord is the very circumstance which constitutes them blessed. To die in him, is a State essentially necessary in order to die happy. And this blessedness is, in the text, restricted to those " who die in the Lord." If all who die be entitled to this blessedness, there would be no propriety in limiting this blessing to those who die in the Lord. Or if dy- ing in the Lord, was a state common to all who die, the mode of expression must appear equally improper ; evidently tending to hold up a needless distinction, where, in fact, there is none. That there are those who die in the Lord and are blessed, and that there are others who do not die in the Lord, are truths lying on every page of revelation, and generally admitted by those who receive the gospel as the word of God. Yet while these solemn truths are admitted, we have great reason to fear, that they are realized but by few. Were they realized, might we not expect a more general in- quiry, what is implied in dying in the Lord, and more concern and engagedness to secure this blessedness ? But it is natural to ^'- the fool who saith in his heart there is no God," to say there is no such thing as re- ligion, and to live and act, as if he had nothing to hope ■from it, nor to fear from the want of it. But listen to 46 354 I'he Blessed?iess of Dying in the Lor^. this voice from heaven, which assures you of the re* ajity of both. 1 now - proceed to show particularly what is'implied in " dying in the Lord." It is well known to every one, in any measure ac- quainted with the scriptures, that Lord is a title fre- quently given to Clirist. It is said, " that all power is given to Christ that he might be Lord both of the dead and of the living ;*' " That every tongue shall confess him to be Lord;" and we read of " being in Christ;" " of the dead in Christ," all which expres- sions make it natural to understand the term, Lord in the text, as having a particular reference to Christ. And when the dead in the Lord are spoken of, it is natural to understand the same by it, as when we read of the dead in Christ ; and being in the Lord at death, the same as , being in Christ. And thus it is generally understood, and doubtless justly. What,, then is it to die in Christ ? This, as already observed, is the same t|iing as being in Christ when we die ; and no man is in Christ at death, unless he was so in life. Being in Christ then implies a change in the temper and feelings of the heart. Mankind are not naturally, in the sense of scripture, in Christ, and cannot die in him without a change in their state. The Apostle there- fore expressly informs us, that " if any man be hi Christ, he is a new creature," but no man can be properly called a new creature, nor can it be affirmed of him, " that old things are passed away, and that all things are become Yiew," when his temper of heart, his views, and his tenor of life are unchanged. Thej therefore, who are nqt thus changed, are not new crea- The Blessedness of Di/ing in the Lord. 355 tures, nor are they in Christ, in the scriptural meaning, whether hving or dying. And it is well known, that be- ing new creatures, believing in Christ, being in Christ, and being bom again, are all used to express the cliristian character, in distinction from those who are not chris- tians. The christian is called "a follower of Christ," whose spirit, he imbides, whose example he imi- tates, and by whose laws he is governed. While there are others, who in the course of their lives, are actuated by a different spirit, who really are, and who really act in opposition to his laws and example. The Apostle tells us, '^ that he who loveth is bom of God, and that he dv/elleth in God, and God in him." The truth contained in these words is, that a spirit of divine love dwells in saints, by which they are united to God. Living in the exercise of this temper, is hving in Christ, and dying in possession of the same, is dying in Christ in the sense of the text. Let it then be remembered, that dying in Christ is the consequence of living in him. A change of heart, a change from sin to holiness, is essential to dying in the Lord. Let no man then ex- pect this blessedness without holmess. This Avill bring us to our IL Inquiry-, which is, why such arc pronounced blessed. They who live in Christ, are happy aboA^e others in a variety of respects ; but at death they are blessed in an emphatical sense. Li life they are bless- ed above others, in having their hearts reconciled to God, to his government, to the dispensations of his prov- idence towai-d them and theirs. They derive much satisfaction from contemplating the works of God; 356 TTie Blessedness of Dying in the Lord. from seeing the evidences of his being, and the dis- plays of his perfections in creation. The moral gov- ernment of God over his creatures, is a srtitiment, which inspires their mind with joy and gratitude. While the consideration, that an infinitely holy and just being, is at the head of the universe, as the Lord and govern- or of all things, gives pain to the sinner. The pious man meditates with pleasure upon the law of God, and he derives great comfort from the promises of God. But the precepts of the law are disagreeable to the wick- ed, because they require that of him in which he has no pleasure, and forbid that m which he delights. In the gospel, there are great and precious promises ; but they are all made to the righteous, and none other can deri\ e support and encouragement from'them. These are indeed blessings, which belong to christians in life ; and I have made these observations to show, that there is not only a difference between the characters of saints and sinners, but that saints have many advantages, over sinners even in this life, for happiness. And indeed these are not small advantages. They afford to pious men more peace and enjoyment, than all the world can give without them. These consolations are granted in this life, for the support of believers, while passing through this state of darkness and imperfection. Like the manna which fell from heaven, and the waters which flowed from the rock ; both were given for the support of Israel in the wilderness, and both ceased when they reached the promised land. So the hope on which the believer now lives, which is now his anchor amidst the storms and convulsions of this world, will then ter- The Blessedness on Dying in the Lord. 357 minate in possession. His faith, by which he has liv- ed, and brought " distant prospects home," will be converted into sight. These are blessings, by which the friends of God, and the Redeemer, are distinguish- ed from sinners in this world. They are of an inward and invisible nature ; and therefore christians are not distinguished from sinners, in the eyes of the world by them. Their joys are of that nature, " that a stranger intermeddleth not with them." But in many respects saints and sinners in this life fare alike. Both have afflictions, and share in the calamities of this world. But at death the righteous will rest from their labours, their toils and sufferings in this world, and " their works" of faith, love and obedience, "will follow them." They who die in the Lord ai'e blessed in the fol- lowing respects. 1. That holy character, which was begun in this life, is then completed and prepared for glory. This is an event, for the accomplishment of which, all the conduct of God has been regulated. God, by the kind influence of his Spirit, has laid the foundation of this completely holy character in this world. This holiness of heart has ever been increasing by the gracious in- fluence of the same Spirit. To form this complete character, God furnished the saint with all those in- structions, means of knowledge and spiritual im- provement, which are adapted " to make the man of God perfect." God hath given him his holy word, " to be a light to his feet and a lamp to his paths." He has revealed unto him the nature and employment 358 The Blessedness of Dying ^« the Lord. of th?it heaven to wliicli he is travelling. He has fav- oured him with those institutions, which bring into view his dependance on, and his obligations to the Lord Jesus Christ, with a design to complete that character, which has been begun by implanting holiness in his heart. This is that holiness, which " like a well of living water, is springing up to ev- erlasting life." And the gracious influence of God, like rain upon the grass, is continually bringing this holiness to perfection. His path, his character con- tinues " to shine brighter and brighter unto the per- fect day." This holy character is, in no saint com- pleted in this life. " By patient continuance in well doing, he is seeking for glory, honour and immortali- ty." And by being " faithful unto death," he is crowned with eternal life. God has wisely fixed the day of his trial, in which he must labour with his body of sin, and groan under the weight of his spiritual bur- dens. Most gradually is he gaining the victory over his enemies, and forming that completely glorious char- acter^ a spiritual conqueror ; the character of one who conquers not kingdoms, but his own corruptions. This character he is continually perfecting. " He is laying aside every weight ; and the sin which doth so easily be- set him, and running with patience the race that is set be- fore him." He is now " perfecting holiness in the fear of God." The smallest degree of that character, which the saint is forming, is lovely in the sight of God. With delight docs God view the beginning and increase of this holy character. It is the fair blos- mm of that fruit, which will be matured at death. And The Blessedness of Dying in the Lord. 359 the fruitful plant, on which it grows, will then be trans- planted into the pa!radise of God. If then the begin- ning and increase of holiness be pleasant in the sight of Ood, much more when completed. In this world, the saint is an imperfect character. Sin and holiness are Contending for dominion in the heart. God looks with pleasure on the spiritual warrior, and in his sight the day is blessed, when he *' shall come off more dian a conqueror." Then sin will be wholly exterminated, and perfect holiness fofever reign in the souL When death comes to close his state of trial, this perfect char- acter will commence. How blessed that period, when the once lost image of God, shall be wholly and beau- tifully impressed on that heart, from which it shall nev- Jti be effaced, but continue to shine with increasing- lustre in eternity. 2. The death of the saint is blessed, because he then returns home to his father's house. This world is not his home. Still, even in this world, he is not absent from the Lord, in the same sense in which the sin- ner is. The sinner is far from God, and loves that distance well. " He wanders, and loves to wander." Though invited, he refuses to return. " He has loved strangers and after them he will go." Not so the saint; his face is Zion-ward ; and he is travelling through the wil- derness, " leaning on his beloved." Too long did he feed on " the husks which the swine did eat." Pinch- ed with hunger, and pale with famine, he iirose, and is now returning to his father. He is no^v ready to confess himself " a stranger and pilgrim on the eartli, and is seeking a city which hath foundations, whose 360 The Blessedness of Dying in the Lord. builder and maker is God." Though far from his father's house, still he loves it, and is constantly fed from his father's table. Still he is in a foreign land, but travelling homewards. His father knows he is in a strange land, that he has to travel there many years. For the mansions of his father's house he is not prepared, without thus travelling and acquiring the graces of his father's court. He is the king's son, and must be so disciplined and improved as to become his father's court. That he may acquire these princely virtues and accomplishments, he is sent out on his travels in this world. He is furnished with instructions from his father, how to conduct ; what should be the great object of his attention and pursuit ; what are the vir- tues and accomplishments which it concerns him to acquire. To travel with improvement, he must al* ways have these instructions with him, and frequently must he consult them. His father has expressly in- formed him, that he cannot receive him home, until he is possessed of the necessary qualifications, and therefore he entreats him to improve with all possible diligence his time and instructions. His travel is short, yet supremely important. To how many dan- gers and temptations is he exposed on his way ? Though his treasure is in heaven and his heart much there, yet too well does he love this foreign land ; too much disposed is he to comply with the manners and customs of the enemies of his father's kingdom. With these he is commanded, by his father, not to comply, as , disqualifying him to live and reign with him. With the tendency and inclinations of his heart, his The Blessedness of Dying in the Lord. 361 fiither is acquainted, and therefore constantly watches and admonishes him of his danger and duty. The danger and folly of setting his affections on the country and objects through which he is passing, are pointed out in his instructions. With ■ all his imperfections his father loves him, and is constantly reminding him of his relation to, and interest in his father's kingdom. And this, with design to animate him in his prepara- tion for the enjoyment of that kingdom. His father has wfisely appointed the place, circumstances and duration of his travel, and with much pleasure antici- pates the happy period when his travels, in this foreign land of sin and danger, shall be accomplished, and he kindly admitted to the everlasting embrace of his fath- er, in those mansions " prepared for him before the foundation of the world." The saint is never out of danger in this world. As a traveller he is passing through an enemy's land, and is constantly exposed to the seduction of the great enemy of his father's king- dom, and to enter those paths which would lead him into eternal exile from his father's presence. While from his father, he is liable to dishonour his father, and to bring up an evil report against his kingdom, and its subjects ; and to fix his father's enemies in stronger op- position. How often has this been done ? Though he does nothing with this design, yet in his travels, he finds many disposed to misconstrue and indeed inten- tionally to misrepresent his words and conduct ; so that in some unguarded moment, he undesignedly in- jures that interest, which of all others, he wishes to see honoured and advanced in the land through which he 47 362 The Blessedness of Dying in the Lord. is passing. In the land of his pilgrimage, he meets many objects which try his love to his father, and his kingdom. He is invited and urged to take up his abode in the land ; to say " this is the place of my rest." All the inhabitants of the country, through which he travels, are satisfied with their portion ; pleased with their bondage ; pleased with their prince, and wish others to be equally satisfied. The saint has no wish to become a subject with them ; he dislikes the lan- guage, the manners and amusements of these people. He has no wish to become one of their number ; to partake their pleasures, nor share with them in theh* inheritance. Our traveller abhors their prince, his policy and government ; hates the despotism by which he rules, " and leads them captive at his pleasure." In short our traveller dislikes every thing which belongs to this kingdom. Every thing in this kingdom is contrary to that kingdom, which consists in " righteous- ness, peace and joy in the Holy Ghost." Hence his his father has commanded him " to have no fellowship with the unfruitful works of darkness, but rather to reprove them." How important, how happy the day when the saint shall return home to his father's house ! Had you a beloved son, who was travelling in a dis- tant land, among enemies who were constantly watch- ing his steps to ensnare, betray and ruin him ; some- times terrifying, sometimes flattering and persuading him to dwell with them, to disregard his father's in- structions, to forget his house and relation to him ; were this your son, how anxious would you be, and ho\sr happy the day on which he should return \ The Blessedness of Dying in the Lord. 3G3 3. We may exclaim, " blessed are the dead, who die in the Lord," because then there is a complete ac- complishment of all God's gracious designs in the grand scheme of redemption. The accomplishment of some great and benevolent enterprize must give pleasure and satisfaction to every good mind ; and the day on which it is accomplished may be called bless- ed. We may rationally suppose that the creation of the universe, the complete organization of all its parts, might give pleasure to the mind which planned and executed it. Hence we find, when this magnificent building was finished, God, with a voice of satisfaction pronounced it all " very good." How much rational pleasure might that man enjoy, who by much labour and constant exertion, has given liberty, order and hap- piness to a whole nation ! To redeem one fellow crea- ture from hard and cruel servitude, and bestow upon him the sweets of liberty and independence, would be a luxury to a benevolent mind ; and how blessed the day of redemption to the slave ! How much more im- portant is the arrival of one rational, immortal soul to heaven, than the creation of the world, disconnected from redemption. The period of death is the accom- plishment of all God's original designs in redemption, as they respect that particular saint. He is one of those " lively stones" which compose that grand, that glorious building of God, which rests on Jesus Christ as the corner stone. At death, the saint is gathered in, and becomes a pillar in the temple of his God. Then takes place the accomplishment of Christ's in- carnation, suft'erings, death, resunection, ascension and 364 The Blessedness of Dying in the Lord. intercession, so far as they respect a part of the great whole. All these are the golden grades by which the saint ascends the abode of God ; links in that grand chain which secures the salvation of the believer. By this he is upheld, and by this he rises to his father's right hand. In death the design of all these import- ant transactions is fully accomplished. Then all the operations of God in providence, and his communica- tions of light and grace terminate in one luminous point, form one grand result ; the salvation of the soul. Fair fruit indeed is the saint in death, growing, yet fully matured, on Clirist the tree of life. Without such fruit, Christ as Mediator would not appear lovely and beautiful. His sufferings and death are lovely on- ly as connected with the eternal happiness of his peo- ple. When some grand enterprize is so far accom- plished, as that the projector gathers in the effects, he is pleased. God promised his Son, should he " make his soul an offering for sin, he should see his seed ; see the travail of his soul and be satisfied." This con- stituted doubtless, an essential part of " that joy which was set before him, for which he endured the cross, despising the shame, and set down at the right hand of God." 4. The saint is blessed in death, because then he is united to that celestial tlirong who join in singing praises " to him ^vho sitteth upon the throne, and unto the Lamb forever and ever." God merits and will forever have all the praise of the saint's salvation. His hand has interposed, and brought forward a system of grace founded on the death of his Son, for man's redemjj- The Blessedness of Dying in the Lord. 2*65 tion. And while the saint enjoys heaven, he will be completely sensible, and happy beyond all conception in feeling that all the glory belongs to him "who loved him, and washed him from his sins ill his own blood." Then will commence those countless ages on which he will look forward with increasing joy, as they roll away. At death he launches on this shoreless ocean, which will be as serene as it is boundless. We now have no means of tracing his progress on this unfath- omable deep. We can only say in the language of the prophet, " Eye hath not seen, nor ear heard, neith- er have entered into the heart of man, the things which God hath prepared for them that love him." Was it not then worthy of being proclaimed from heaven, *** Blessed are the dead that die in the Lord." IMPROVEMENT. 1. If the death of the saint is blessed, then we have reason to congratulate him on his departure from this world. In many points of view, death to a saint is gloomy ; but in every essential point, it is happy and joyful. His complete discharge from sin ; the perfection of his holy character ; his return home to his father's house ; his entrance and eternal establish- ment in glory, are consequences following his departure, which are happy. These considerations may console us under the loss of friends who are Godly. They " enter into peace." 2. Let these considerations reconcile saints to death. Do you wish to be perfectly free from sin ? Then be reconciled to death. Is the period joyful, when a Gbmpletely holy character shall be yours ? Think on 366 The Blessedness of Dying in the Lord. death. Do you wish to return home to your father's house ; and after the toils of the wilderness, to set down at rest, with Abraham, Isaac and Jacob in the kingdom of God ? Death will accomplish this. Why then consider him as your enemy ? If he be ah enemy, he is a conquered one. Christ triumphed oVer him openly. From his cold embrace, you shall ascend to his Father, aiid your Father ; and with him on the res- urrection morning, sing the conqueror's song, " O death, where is thy sting, O grave, where is thy vic- tory !" FLms. ■^K'.'T-.-^ A J ) 16 v0t ' 6 DATE DUE |*M--^ 4, GAYLORD PRINTED IN U.S.A. Pagp 79 * ,• . ERRATA. «!««> ^'^' *^'' ''2<^''e<*«e read exercise Some er«,ur. of ,e« co„sc,ue„oe U.^ re^^ ^ai c„r««. i I J^ w IV, IC^