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THEOLOGICAL SEMINARY,
Princeton, N. J.
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THEOLOaX.C^-^^
PRACTICAL DISCOURSES
CONCERNING THE
CHRISTIAN TEMPER.
BEi xe
THIRTY-EIGHT SERMONS
UPOX THE
PRINCIPAL HEADS OF PRACTICAL RELIGION.
Designed for the use of Faviilies.
By JOHN EVANS, D. D.
TO WHICH IS NOW PREFIXED,
A BRIEF ACCOUNT OF THE LIFE OF THE
A UTHOR,
BY JOHN ERSKINE, D. D.
ONE OF THE MINISTERS OF EDINBURGH.
COMPLETE IN ONE VOLUME.
HonHon :
PRINTED FOR RICHARD BAYNES,
28, PATERKOSTER ROW.
1825.
CONTENTS.
DEDICATJON, IX
LIFE OF THE AUTHOR, ... ... ... ... Xli'l
SERMON I.
THE IMPORTANCE OF KNOWING WHAT SPIRIT
WE ARE OF.
Luke ix. 55. But he turned, and rehiked them, and said,
Yc hioxv not ivhat manner ofsinritye are of. ... ... 1
GENERAL CHARACTERS OF THE CHRISTIAN
TEMPER.
SERMON II.
A NEW SPIRIT.
Eph. iv. 23. And be renewed in the spirit of your mi7id. ... \5
SERMON III.
A DIVINE NATURE.
2 Pet. i. 4. That by these ye might be partakers of the
divine nature. ... ... ... ... ... ... 29
SERMON IV.
THE SAME MIND WHICH WAS IN CttRIST.
Phil. ii. 5. Let this mind be in yon, 'which was also in
Christ Jesus. ... ... ... ... ... ... 44-
SERMON V, VI.
A SPIRITUAL IN OPPOSITION TO A CARNAL
MIND.
HoM. viii. 6. For to be carnally minded, is death ; but
to be spiritually minded, is life and p>cace. ... ... 50
SERMON VIL
FAITH THE MAIN PRINCIPLE OF THE CHRIST-
IAN TEMPER.
2 CoR. V. 7. Foi- we xmlk by faith, not by sight, ... 80
a
VI CONTENTS.
BRANCHES OF THE CHRISTIAN TEMPER.
SERMON VIII, IX.
IN RELATION TO GOD; OR GODLINESS.
2 Pet. i. 6. A7id to patience, godliness. ... ... 94-
SERMON X.
FAITH IN CHRIST.
1 Pet. i. 3. Whom, having not seen, ye love : in isoJiom,
thongh novo ye see him not, yet believi^ig, ye rejoice voithjoy
unspeakable, and Jull of glory. ... ... ... 118
' SERMON XL
LOVE TO CHRIST.
TVJiom, having not seen, ye love, S)C. ... — 131
SERMON XIL
REJOICING IN CHRIST.
-Li 'whom, though now ye see him not yet believing, ye
rejoice, Sfc. ... ... ... ... ... 142
SERMON XIII, XIV, XV, XVL
IN RELATION TO THE HOLY SPIRIT.
Eph. V. 18. Be filed with the Spirit 157
SERMON XVII, XVIIL
THE SPIRIT OF BONDAGE, AND THE SPIRIT
OF ADOPTION.
RoM. viii. 15- Tor ye have not received the Spirit (>f bond-
age again to fear ; but ye have received the Spirit of adop-
tion^ whereby voe cry, Abba, Father. ... ... 212
SERMON XIX.
CHRISTIAN FORTITUDE.
2 Pet. i. 5. And beside this, giving all dilige?ice, add to your
Jaith virtue., ... ... ... ... ... 241
THE CHRISTIAN TEMPER IN RELATION TO
OURSELVES.
SERMON XX.
PREFERENCE OF THE SOUL TO THE BODY,
AND DILIGENCE FOR ITS WELFARE.
John vi. 27. [first clause.] Labour not for the meat which
perishes, but for that meat which endurcth unto everlast-
ing life, ... ••• ... ... • 256
CONTENTS. Vll
SERMON XXI, XXII.
CHRISTIAN HUMILITY.
Col. iii. 12. Humbleness of mind. ... ... 272
SERMON XXIII.
PURITY.
PsAL. li. 10. Create in me a clean heart.^ O God. ... 295
SERMON XXIV.
TEMPERANCE.
Luke xxi. 34. Take heed to yourselves, least at any time your ^
hearts be overcharged tioith surfeiting and drwikeimesSi and.
cares of this life, and so that day come upon you unawares. 310
SERMON XXV.
CHRISTIAN CONTENTMENT.
Phil. iv. 11. / have learned, in xi:hatevcr state I am, there-
"with to be content. ... ... ... ... ... 324*
SERMON XXVL
CHRISTIAN PATIENCE.
Heb. X. 36. For ye have need of patience, that after ye
have done the mil of God, ye might receive the promise. 338
THE CHRISTIAN TEMPER IN RELATION TO
OTHER MEN.
SERMON XXVIL
LOVING OUR NEIGHBOUR AS OURSELVES.
Matt. xxii. 39. A7id the second is like unto it. Thou shalt
love thy neighbour as thyself. ... ... ... 354
SERMON XXVIIL
DOING UNTO OTHERS AS WE WOULD BE
DONE UNTO.
Matt. vii. 12. Therefore all things, ivhaf soever ye "ivould.
that men should do unto you, do ye even so to them : for
this is the laxv and the prophets. .... ... ... 370
SERMON XXIX.
CHRISTIAN MEEKNESS.
Col. iii. 12. Ado7i meeJmess. ... ... ... 385
a2
Vin CONTENTS.
SERMON XXX.
PEACEABLENESS.
Rom. xii. 18. If it be possible^ as much os Ik'lh hi yon,
live peaceably 'with all mefi 399
SE RMON XXXI.
A MERCIFUL TEMPER.
Col. iii. 12. Put on therefore, as the elect of God, holy and
■ beloved, bowels q/' mercies 414
SERMON XXXIL
VERACITY, OR TRUTH BETWEEN MAN AND MAN.
Eph. iv. 25. Wherefore, imtting ctway lying, speak every man
truth 'with his neighbour : for 'we are members one of another. 427
SERMON XXXin.
CHARITABLE JUDGING, IN OPPOSITION TO
CENSORIOUSNESS.
Matt. vii. 1. Judge not, that ye be not judged 443
GENERAL QUALIFICATIONS OF THE CHRISTIAN
TEMPER IN ALL THE BRANCHES OF IT.
SERMON XXXIV.
SINCERITY.
1 Cor. v. S. But with the unleavened bread of sinceritt/
and truth. ... ... 458
SERMON XXXV.
CONSTANCY AND PERSEVERANCE.
1 Cor. XV. 58. Therefore, my beloved brethreii, be ye stead-
fast, immoveable, always abounding in the work of the Lord. 474
SERMON XXXVL
A TENDER SPIRIT.
2 Chron. xxxiv. 27. Because thine heart was tender. ... 488
SERMON XXXVIL
CHRISTIAN ZEAL.
Rev. ill. 19, Be zealous. ... ... ».. ... 504
SERMON XXXVin.
CHRISTIAN PRUDENCE.
Matt. x. 16. BeJwld I send you forth as sheep in the midst
of wolves ; be ye therefore wise as serpents, and harmless as
doves ' * 520
TO
THE CONGREGATION
USUALLY ATTENDS UPON MY MINISTRY.
J. HE following Discourses, which have been the employ-
ment of several months in the pulpit, are now made public,
with an eye principally to the service of you and your fami-
lies ; whose best interests your Minister hath the strongest
obligations to consult, not only from special relation, but in
gratitude for the long experience he has had of your candour
and aifeotion, which hath never been interrupted in the course
of so many years.
Tlie subject of these sermons is of the greatest and most
general importance, the spirit of Christianil y ; to which all
the doctrines of our religion are designed to form us, and
without which the external practice of our duty is in God's
account no betler than a dead carcase.
a 3
DEDICATION.
For Christianity is neitlier a mere speculative science, in-
tended only for the information or entertainment of the mind ;
nor yet a flat system of precepts, without substantial and vital
principles to support them : But it proposes many divine
truths and doctrines to our feith, on purpose to influence and
engage in the most forcible manner to a correspondent prac-
tice. And where it meets with a proper entertainment, it is
neither so inward a thing, as to be altogether invisible ; nor
yet such a mere outside, as leaves the heart and the life at va-
riance, or recommends a man to his fellow-creatures, while
he is utterly unacceptable to the heart-searching God : But
the kingdom of God is first set up within us, and subjects the
thoughts, the will, and affections to the obedience of Christ ;
and so produces out of the abundance of the heart the natural
and visible fruits of Christian practice.
A gospel-ministry is intended to represent faith and prac-
tice in connection. And there are two ways of prosecuting
that design : V/hen any doctrine of the gospel is the argu-
ment, to bring it down to practice by shewing the reasonable
influence which it ouglit to have upon one or another virtue :
Or v/hen the dispositions and duties of a Christian are more
directly insisted upon, to recommend them from Christian
motives.
The Discourses, now offered to your perusal, are drawn
up with the latter view : Wherein I have endeavoured to
select those characters and ingredients of the Christian tem-
per, which I apprehend to be of principal weight, and of the
most frequent and extensive use in the course of our obedi-
ence. In the review, they are cast into that m.ethod and
order which I though.t most natural, and likely to be of the
greatest service. The contents of the volume will shew
DEDICATION. XI
you the })laii of the wliole design at one view. I have taken
tlie liberty of making such additions or other alterations, in
transcribing them for the press, as appeared to me most con-
ducive to serve the ends of practical religion.
They are designedly accoiiiiiiodated to the use of families,
especially on the Lord's day evenings. For that purpose 1
have endeavoured, that they might not exceed in length ; that
in most of them a particular subject might be finished in a
single discourse ; or wliere that rule could not be well observ-
ed, that the nKitter might be so divided, as to malve each sei"-
mon as entire and independent as possible.
If you shcdl think fit to make use of them in tliat way, 1
would hope that by the blessing of God the labour would not
be in vain to your children and servants ; and that at least it
may be so far useful to yourselves, as to bring to remem-
brance the most necessary directions for Christian conduct,
though ye know them, and be established in them*
I am persuaded upon a long Icnowledge of many of you,
that I have your concurrence in hearty wishes, that the zeal
of all good Christians might be chiefly spent about the un-
questionable points of vital religion : that eager and unedify-
ing contentions among them who hold the head, might give
place to a holy ardour for promoting love and good works in
themselves and others ; and that the faith oiice delivered to tlie
saints might be employed as a we?-pon in the Christian war-
fare against the world, the flesh and the devil, rather than be
made the occasion of doubtful disputations, oi; of angry con-
tests among brethren.
a 4f
XU DEDICATION.
I have nothing to add, but my fervent prayers to God,
that your love may abound yet more in knowledge, and in
all judgment ; that ye may approve things that are excellent ;
that ye may be sincere, and without offence till the day of
Christ ; being filled with the fruits of righteousness, which
are by Jesus Christ unto the glory and praise of God. And
it is my earnest desire of you, my brethren, that you will
continue daily to pray for us who labour among you in the
word and doctrine, that we may obtain ifterpy to be faithful
^nd successful.
I
am
Your affectionate Servant,
JOHN EVANS,
PRESGOT-STREET,
Jpril 3d, 1723,
BRIEF zd ceo UNT
JOHN EVANS, D. D.
Dr EVANS' Sermons on the CHRISTIAN TEMPER
have passed through so many editions, and have been so
warmly recommended by clergjonen of different denomina-
tions, and attached to very opposite religious systems, that
the following short account of the excellent Author may per-
haps be acceptable to many. In drawing it up, I have been
chiefly indebted to Dr William Harris' Funeral Discourses,
the Biographical Dictionary, London, 1798, Dr Toulmin's
edition of Neal's History of the Puritans, Mr Samuel Pal-
mer's Nonconformist's Memorial, (of which excellent work a
much improved and enlarged edition is publishing in 3 vols.)
and a Letter with which Mr Palmer kindly favoured me in
answer to some querries I had sent him. — It is rather unac-
countable, that not only Dr Campbell's edition of the Biogra-
phia Britannica, bat even the new edition, though carried on
by Dissenters, should not have honoured the Doctor w^ith an
article, though the last has thus honoured a pretended con-
iuror of the same name.
Dr John Evans descended from a race of ministers, ex-
cepting one interruption, quite uj) to the Reformation. His
grealrgrandfathcr, and his grandfather, were successively Rec-
XIV A BKIEF ACCOUNT OF
tors of Penegus in Montgomeryshire. His father, Mr John
Evans, of Baliol College, Oxford, was ordained Presbyter by
Dr Manwaring, Bishop of St David's, 164'8, but soon after
akered his sentiments about conformity ; on which occasion
some papers passed betwixt him and his father, who was zeal-
ous for the hierarchy. — He was ejected from Oswastry in Salop
by the Bartholomew Act, which reduced him and his family
to such straits, that at one time he was forced to sell a con-
siderable part of a large library for present maintenance. He
was chosen pastor of a congregational church at Wrexham in
Denbighshire, 1668. About 1681, tlie Bisliop of the diocese
earnestly pressed him to conform, and offered him a good
living ; but, on his refusal, persecuted him with severity.
The hardships he suffered, and the frequent night journeys
he v»-as obliged to take, probably hastened that weakness,
which laid him aside from public service for some time before
his death in 1700. — He was esteemed a learned man, a serious
and exemplary Christian, and a laborious and judicious mi-
nister.
His son John was born at Wrexham, 1679. His education
for the miriistry commenced at a Dissenting Academy, under
Mr Thomas Rowe of London, where Dr Hart, afterv/ards
Archbishop of Tuam, Mr Hughes the poet, Dr Isaac Watts,
Mr Henry Grove, and other eminent men, were also educat-
ed. Thence he removed to the Academy of Mr Richard
Frankland, at Rothmill, in Yorkshire. He enjoyed consider-
able advantages under both these tutors, and made great pro-
ficiency in several branches of useful literature. When his
education was finished, he lived some time in the religious and
agreeable family of Mrs Hant, of Boreaton, in Shropshire,
and well improved the retirement, leisure, and conveniences
for study and devotion, which he there enjoyed. Among
other books, he read over entirely Poole's Sjmopsis Criticorum,
which laid the foundation for his thoroughly understanding
and properly aj^jplying the sacred oracles, and perused and
made judicious extracts from tlse fathers of tlie three first
centuries, which he allerwards found useful. — In 1704^ he was
JOHN EVANS, D. D. XT
ordained a minister at Wrexham. Having declined an invita-
tion to Dublin, he removed to London to assist the celebrated
Dr Daniel Williams, ])astor to a congregation in .Strand Alley,
Bishopsgate-street, which afterwards removed to New Bond-
street, Petty France. He maintained an endeared friendship
with Dr Williams, notwithstanding the disparity of their years,
and, in some matters, their different sentiments. After some
years, at the Doctor's desire, he was made co-pastor with him,
and succeeded him at his death, 1716. On taking the whole
pastoral charge of the congregation, lie employed a week in
solemn retirement, and extraordinary devotional exercises.— I
ani well informed, that when he first came to London, in an
early pei'iod of his life, he meant to have united with the Inde-
pendents ; but the rip;idness of some of their ministers occa-
sioned his joining the Presbyterians.
He discharged liis duty as a pastor with great diligence and
reputation. His prayers and labours were not in vain. God
blessed his ministry to the good of many both old and young ;
and of this some instances were v^ery singular and remarkable.
Many years before his death, he formed a design of v/rit-
ing a history of Nonconformity, from the beginning of the
Reformation, to the times of the civil war. At great expense
lie procured from all quarters a vast vrrriety of proper materials,
peruspd an incredible number of books upon that subject, and
filled several quires of paper with proper extracts and references
under each year. At length he began to transcribe and finish
tlie work, and has left (airly written about a sixth part of
what he intended. His pastoral duty in a large congregation,
the many public affairs in which liis sagacitv^, prudence, and
application, occasioned his being consulted ; various disap-
pointments and troubles in his private concerns, and the de-
cay of his health, prevented in the later years of his life, that
close attention which the nature of the work required, so that
it was left unfinished. Happily, iiowever, the diligent and
judicious Mr Daniel Neal, who had intended to begin a history
of the Puritans at the period where Dr Evans Avas to have left
XVI A BRIEF ACCOUN'J- OF
oflP, enlarged iiis jiLui in consequence of the Doctor's death,
so as to inchid^ their earlier history ; though I tliink it pro-
bable, from the preface to his first volume, that he had not
seen Dr Evans' papers. Dr Joshua Toulmin has lately pub-
lished a new edition of Neal's history, with considerable ad-
ditions, and encouraged us to hope for his continuation of that
work from the Revolution.
Many of the friends of religion anxiously wish that Mr
Palmer may Hve to publish the lives of the early Noncon-
formists ; being deeply sensible how much such striking ex-
amples of holy conversation and godliness are calculated to edify.
I have heard, but cannot recollect from whom, that Dr
Evans was a writer in the Occasional Paper, which was pub-
lished in three volumes, 1716-18. In 1719 he was engaged
in a controversy with the learned Mr John Gumming, on the
importance of scripture consequences, and the propriety of
subscription to confessions of faith ; and it was generally allow-
ed, even b\' such who did not espouse his side of the question,
that he managed the debate with ability and candour. He
published many sermons upon various occasions. A few of
these, for the use of young people, have been collected in a
small volume, and passed through three or four editions.
They are, however, less generally known than they deserve.
If they should be reprinted, either here or at London, it-
were well that some other of his sermons to young peojile,
his sermon on occasion of the plague in France, &c. were
subjoined.
All I have learned of Dr Evans' family, is, that he was
married to a daughter of Mr John Quick, one of the ejected
ministers, author of Synodicon in Gallia Reformata, of whom
there is an account in Mr Palmer's Nonconformist's Memorial.
Excellencies were combined and conspicuous in Dr Evans,
whose union or lustre, peculiarities in constitution, natural tem-
per, education, and line of life, often prevent or obscure. His
JOHN evaxs. d. d. xvii
fervent piety was sullied with no tincture of enthusiasm. His
warmth of friendship did not blind or bias him, in matters of
conscience. With meekness he endeavoured to instruct and
convince such wiio opposed the fundamental articles of our
holy religion, whose truth and importance he firmly believed.
Zealous for what he accounted the cause of truth, and of civil
and religious liberty ; he honoured and esteemed good men,
whose sentiments on some of these subjects were the reverse
of his own. Slander, and ill-grounded, or unnecessary reflec-
tions, on men of any party, he abhorred and discouraged.
His imamnation and readiness of thoujjht were ffuided antl
governed by a sound judgment. He so arranged liis doc-
trinal exercises, pursuits of literature, and active duties, that
none might be neglected in its proper time and place. Up-
rightness and integrity led him steadily to pursue the measures
which he apprehended just, and conducive to the best interests
of mankind : nor would he be turned aside from this, by selfish
and interested prospects, or by fear of danger in conducting
such measures. He could foresee difficulties, which his sagacity
and prudence often suggested the properest plans for surmount-
ing. I pretend not, however, that his character was free of
every blemish and defect. The best of mere men, when they
dwell on earth, have not already attained and are not already
perfect. Perhaps he was more the man of feeling than suited
the comfort of his life and the state of his finances. Pain and
sickness he bore with manly fortitude and Christian resignation ;
but he did not support with the same magnanimity, trials,
which equally affected others, near and justly dear to him.
His worldly circumstances became straitened and embarrassed,
from an income not adequate to his necessary expenses, not
from extravagance. Many were the friends who could, and
gladly would, have relieved him from the difficulties in which
he was involved, had not an excessive delicacy hindered his
making known to them his case. In the mean time, anxiety
so preyed upon his sjiirits, as to bring on disorders which
proved mortal. The benevolent Mr Isaac Toms, who died
last year at Hadleigh in Suflblk, above 90 years of age, and
who was, when young, a private tutor at Hackney, exerted
XVUI A BniF.F ACCOUNT OF
himself among his friends in Dr Evans' behalf, and procured
hira a considerable supply. But the worthy Doctor had re-
ceived an incurable wound ! What need have the most eminent
Christians to keep their hearts with all diligence, since the most
lovely propensities of human nature when not properly restrain-
ed, may have consequences so mournful !
Our author's last illness was a complication of the dropsy
and other distempers. From the long continuance of his
trouble, from its frequent intervals or relaxations, and from
the fervent prayers put up for his recovery, many who knew
his worth flattered themselves that the public would derive
further blessings from his abilities and labours. But he, who
doth all things wisely and well, had otherwise determined, aiid
the clouds returned after the rain. He told one, who visited
him, that he v/as obliged to the friends who had expressed
so great a desire for his life, yet it was not so much his own
desire. If he might be continued for further usefulness in
the church of Christ, he would be glad to live : if not, it
was his earnest wish to finish at present. Burthensome, how-,
ever, as he felt confinement from active service, and violent as
the pain he often suffered, lie discovered habitual serenity of
mind, and a placid submission to the divine will. When he
found himself tolerably easy, he would say, " Thank God for
this :" when in exquisite agony of body, " Blessed be God for
the peace of my mind, — I must not complain, — God is good,
— The will of the Lord be done." Though he had not that
full assurance of salvation, and those ravishing joys, with which
dying saints are sometimes favoured, he said to one, " I have
good hope through grace, and such as I am persuaded shall
never make me ashamed." When looking on his body swollen
with his distemper, he would often say with pleasure, " This
corruptible shall put on incorruption." At one time he re-
marked with earnestness and tears, " I have reason to be
thankful for an early sense of religion and dedication to God.
I have endeavoured to order the main part of life as before
liim, and I have desired to be faithful in the ministry. I am
conscious of many failings, both in public and in private life, but
JOHN EVANS, D. D. xix
I can rest on tlie nfospel-covenant for mercy. I am fully per-
suaded of the truth of it, and desire no other salvation." At
another time he said, " I die in the faith and hope of the gospel
I have preached, and find much comfort in it." When he
could not sleep, he spent wliole nights in prayer for himself, his
family, his friends, and the church of Christ. To an old and
intimate friend he observed, that the greatest difficulty he felt
in leaving this world, was the thought of parting from the com-
pany of his brethren, whom he had always loved, and with
whom he had conversed with so much pleasure. While he
was yet sensible, some of his last words were, " All is well, all
is well." He died in the 51st year of his age, May 23d, 1730,
according to Dr Toiilmin's account, who probably had better
access to be well inlbrmed, than the writers of the Biographi-
cal Dictionary, v/ho make his age 54, and place his death in
1732.
Readers, quick-sighted in discerning blemishes, but blind to
real beauties ; object on different grounds to the merit of the
book now republished. Some observe, that there are sermons
and tracts on several graces and duties, superior to these on
the same subjects which it contains. Others complain, that it
equals not an Atterbury, or a Blair, in fine and elegant com-
position ; a Shaftsbury, or a Hervc}', in picturesque descrip-
tion ; a Watts in tender address ; a Butler in depth of thought ;
or a Baxter in speaking to the conscience with pathos and
energy. Others desiderate in our author, the evangelical
strain, and the improvement for Christian experience and di-
rection, of the fundamental articles of our holy faith, for
which they highly esteem a Cruso, a Traill, or a Bragge. I
dispute not the premises in these exceptions ; but the con-
clusions drawn from them are illogical. Can our writers
point out the book, which gives a fuller, and j^et more concise
view of the Christian temper and conduct ? Is it not desire-
able, that as the taste of readers, so the style of authors should
be different ? Ministers ought, indeed, to declare to the people
of their charge, the whole counsel of God. But, v/ill not pub-
lications bid fair to prove the most extensively useful, when the
Xi A BRIEF ACCOUNT, ETC.
authors follow the peculiar bent of their genius, and chiefly confine
themselves to subjects which they are best qualified to illustrate
and enforce ? Let him be the second in accusinsf and con-
es
demning the Doctor's work, who can furnish the world with a
better model of plainness and gravity of style, of heads always
distinct and well arranged, and of thoughts properly adapted
to the point discussed, and thrown close together ; and let
him be the first who writes a book, in which every excellency
of style is equally conspicuous, and where every doctrine is
explained and defended, and every duty illustrated and en-
forced, in a manner perfectly convincing and unexceptionable,
so that no son of slander shall be able to make him an offend-
er, even for one luiguarded and incautious word.
JOHN ERSKINE.
lAURISTON,
January 22c/, 1802,
SERMON I.
THE IMPORTANCE OF KNOWING WHA.T
SPIRIT WE ARE OF.
Luke ix. 55.
But he turned and rebuked tliem^ and said. Ye hioxo not
tvliat manner ofsiiirit ye are of.
THE design of Christianity is to rectify the inward temper
of our souls, and so to produce a ehang-e in our conver-
sations. All the doctrines of it are revealed with this practical
View ; as well as the precepts, the promises and the threaten-
ings, which directly carry that aspect. Though we should
have the clearest notions of truth, and should seem to be most
fully persuaded of the divine original and authority of the gos-
pel ; yet, if our faith be a mere speculation m the head, without
making us jxirtakers of a divine nature^ it will neither be
honourable to God, nor advantageous to ourselves. It is
therefore a matter of the last consetjuence to us all, to discover,
whether we are formed to the Christian temper, or, whether the
dispositions of our souls be of a contrary character. I have
chosen this admonition of Christ to his disciples, as a founda-
tion for shewng you the importance of this inquiry, What
spirit xce are of.
Our blessed Lord delivers this reproof upon a particular oc-
casion. As he was going up to the passover at Jerusalem, he
sent some of his disciples before him, who ivent and entered
into a village of the Samaritans^ to make ready for him,
ver. 52. to j)rovide some refreshments for him and his follow-
ers. But these Samaritans did not receive him, because his
face 'was, as though he woidd go up to Jerusalem, ver. 53.
There was an inveterate hatred between the Jews and Samaritans,
ever since the Samaritans had set up a temple of their own at
mount Gerizzim, and had forsaken the temple and true worship
A
2 THE IMPORTANCE OF KNOWING
of God at Jerusalem ; insomuch that they would scarcely have
any dealings one with another, John iv. 9. For this reason they
would have nothing to do with Christ ; they would not shew
him or his followers, even common civility, when they found
that they were going up to the temple at Jerusalem. Two of
Clu-ist's disciples, James and John, highly resenting this usage,
say, " Lord, wilt thou that we conmiand fire to come down
from heaven and consume them, as Elias did ?" ver. 54. Here
was an appearance of warm affection to their Master, of a
mighty zeal for the true religion, and a seeming regard to a
great and good precedent, that of Elijah. He had, by the
special appointment of God, forbid sonse of king Ahaziah's
servants to make application to Baalzebub, an idol of the Phi-
listines, on behalf of their master, when he sent them for that
purpose. Ahaziah thereupon ordered out a number of soldiers
to apprehend the prophet : but when they came, Elijah said to
the captain of the company, " If I be a man of God, then let
fire come down from heaven, and consume thee and thy fifty,"
2 Kings i. 1 0. And it (Hd so.
The disciples here ask Cluist, whether they should not call
for the like vengeance from heaven against the Samaritans.
We have his answer in the text. *' He turned and rebuked
them, and said, Ye know not "what manner of spirit ye are
qf?^ This reproof might be designed, either for their not con-
sidering the difference between their case and that of Elijah,
whose pattern they pretended to copy after ; or for not attend-
ing to the different spirit and genius of the dispensation of the
Messiah from that of the Old Testament ; or, lastly, for their
ignorance of the true frame of their own spirits.
1. Their case was different from diat of Elijah, though they
pretended to wiite after his copy ; and this they should have
considered. His case was special, and not to be drawn into a
common precedent. Before Elijali called for fire from heaven
on those who came to seize him, he had, in a public contest
between him and the prophets of Baal, called for fire from hea-
ven to consume his sacrifice, which was offered to the true
God, and his God, with whom Baal was set up for a competi-
tor ; and fire was sent down accordingly. But after God had
wrought tliat miracle, in vindication of his own honour against
Baal, and of the character of Elijah as a true prophet ; these
people assaulted him for a message he delivered in the name
WHAT SPIRn" WE ARE OF. 3
of Ciod, and would carry him by force to Samaria, wliere Je-
zebel was n'ady to put liiui to death. The ))ro])lH't therefore,
no doubt, under the inHuene(; of the same prophetic spirit as
before, called for fire from heaven upon the messengers who
niad(! this presum])tuous attempt. The wdiole transaction was
extraor(hnary, for extraordinary ends, and. under an extraordi-
nary (hvine influence. The disciples would now pretend to
imitate tin's as a pattern, which w^as never designed for such ;
nor had they any warrant to expect, that . God would answer
their call in this matter j and therefore it was presumption in
them to attempt the extraordinary things which Elijah did.
Things done hij an ci'Lraord'inarij spirit, are not to be
drami into precedents in ordinary cases. How many ridi-
culous, and even pernicious things have enthusiasts been led
into on many occasions, on pretence of imitating the actions of
extraorihnary men ? which would have been eft'ectually prevent-
ed, if they had attended to this one rule ; that we should not at-
tem])t to follow the actions of the greatest or best of men re-
corded in scripture, farther than it appears, either from plain
directions of scrij)ture, or from the nature of the case, that
they can and should be imitated.
2. The sj)irit and genius of the dispensation of the Messiah
was very ditierent from that of the Old Testament ; and the
disciples were to be blamed, that they considered not the better
spirit which now became them. As the legal dispensation is
called the spirit of bondage, and that of the gos{)el, the spirit
of adoption, Rom. viii. 15. because in the one God dealt with
his chujch more like servants, and in the other more like sons :
so here, when the disciples would have the Samaritans con-
sumed by fire from heaven, as those were upon the application
of the ancient prophet ; they should have considered, that this
was not suitable to the milder (hspensation of the gospel. A
spirit of rigour and severity was more apparent in the whole
Mosaical economy, in the pi'ecepts, in the threatenings of tem-
poral evils, dming that period of the church, and so in the me-
tJiods used to punish an indignity oHered to a prophet of the
Lord. But Christ came to introduce a more spiritual and a
milder thspensation, wherein the main severities are reserved to
be executed in another world, upon those who shall be found final-
ly incorrigible. He came into the world breatliing grace and
truth : liis doctrine proclaimed God's good will towards
a2
4 TRE IMPORTANCE OF KNOWING
men ; his miracles were mirasles of beneficence : and in his ex-
ample he was meek and lowly. Instead of teachinij; his disci-
ples such a temper towards enemies, he had already taught them
the most exalted charity, to love their enemies^ to bless them
that cursed them^ to do good to them that hated them, and
to fray for them "which should despitcfullij use therh and 'per-
secute them.. Matt. v. 44. It became his followers rather to
be of this evangelical spirit, a forbearing, forgiving, gentle spi-
lit, than to imitate the rigour of Elias. This sense is counte-
nanced by the words which imme(hately follow : For the Son
of man is not come to destroy merits lives ; but to save them^
ver. 56. So that we learn from hence,
That a fery, ttrathfd spirit^ even against men most er-
roneous in matters ofreligiony is very opposite to the spirit
and genius of the gospel. Christ, after this, prayed for those
who not only refused him, but crucified him ; and after his re-
surrection, ordered his apostles to begin at Jerusalem, in mak-
ing the tenders of his gospel, Luke xxiv. 47. Nor Avould he
have his religion propagated, or his most obstinate enemies sup-
pressed by any methods of external violence. *' The servant
(if the Lord must not strive , but be gentle unto all men, apt
to teach, patient : In meekness instructing those that oppose
themselves, if God peradventure will give them repentance
unto the acknowledgement of the truth,'* 2 Tim. ii. 24, 25.
This is the spirit prescribed by the gospel to those who would
serve the interests of Christ and his trutli : those, who use
other methods, know not what spirit they are of.
3. They seem to have been ignorant of the true frame and
tamper of their own spirits, when they made this motion.
They would say, like Jehu, Come see oiir zeal for the Lord;
our love to our master, our concern for his honour, our indigna-
tion at those who treat him so unworthily. But Christ, who
saw what was in man, probably discerned, that there was too
much of private revenge and resentment firing them upon this
occasion, or at least a defect of charity : and this he might just-
ly blame in them, that they did not more carefully attend to the
motions of their own spirits, and so were not sensible what
spirit they were of.
This last is the view of the words, in which I propose to
consider them, as introductory to several other practical dis-
courses : and accordingly I observe from them,
WHAT SPIRIT WE AUE OF. .5
TJial it is a very faulty thing in any, and especially in.
tkusey xc/io profess to be I lie disciples oj Christy nut to linoxo
•what spirit they are qf.
Upon which ohservatioii, I would Jirst consider the matter
to be knouii : and then secondly y the necessity and importance
of tPiis part of knowledge.
I. The matter to be known is a little more particularly to
be inquired into. TPliat spirit rce are of. I will not absolute-
ly confine myself to that particular inquiry about our spirits,
the \\m\t of which Christ, as has been observed, had occasion
to blame in his disciples ; but shall take in that, and some other
things too, wliich the \%-ords are apt enough to €xj)ress, and
which it Mill be no small disadvantage to us in our best interests
to be unacquainted with. We are nmch concerned to know
these three tilings ;
What R])ir)t we are eminently of by natural temper.
What principles and ends govern us in particular motions of
om* spirits and actions of life. And,
^^ hat is the prevailing and predominant disposition of our
souls, whether the Christian temper, or that wliich is opposite
to it.
1. APnat spirit we are eminently of by natural temper.
Nothing is more obvious than the vast difference of tempers
aniong mankind : and that not only arising from difference of
education and of external impressions ; which, without doubt,
make no small change in the dispositions of men : nor yet ow-
ing merely to long habits and customs of vice on the one hand,
or tlie peculiar grace of God, and to eminent holy (hligence on
the other ; which certainly make the greatest distinctions be-
tween man and nian ; but also a difference founded in natural
constitution. We may see tliis in childhood, before the mind is
moulded by instruction, or example, or a course of practice ; and
on the contrary, it is hardly ever extinguished in riper years.
Besides the general corruption of nature, apparent in some in-
stance or other in all ; some fi'om the very first dawnings of
jcason discover more than others, either a sour and nigged
disposition, or a hastiness of temper, or some such disagieeable
biass ; which grows uj) widi them to men. And though this may
he considerably abated by a good education, and especially is
much rcctilied by the grace of Ciod in ^ood men ; yet, where it is
A3 "
b THE IMPORTANCE OF KNOWING
the constitutional bent, it usually finds peo])le more work for
care and watchfulness all their days than it does to others. If
we turn our view the other way, there is early visible in some
an easiness and gentleness of disposition, an inclination to
humanity and tenderness, or the like eng-aging turn of mind.
Now in this sense, it would be the wisdom of every man to
know what spirit he is of, to study his own temper, which
way that most naturally and readily carries him. For accord-
ing to the tendencies of our constitution, if we carefully observe
them, we may chscover, what temptations in the ordinaiy
course of life need most to be jirovided against, and in what
way we are anost likely to be useful. Those sins most easily
beset men, and are hardest to be overcome, which have consti-
tution strongly on their side : a man may justly esteem them
to be eminently his own iniquity. And as every sort of natur-
al temper has its particular disadvantages and dangers ; so no
sort is without some advantages, which, if carefully attended to
and improved, may contribute to our serviceableness in life.
Those of a sanguine make, are more exj)osed to the tempta-
tions of levity and sensuality, and therefore have most occasion
to be there on their guard ; but then they are better prepared
for a cheerful activity in doing good, if they be right set. The
heavy and phlegmatic, as they are more prone to indulge sloth
and idleness, so, if they get over this temptation, they can with
greater ease bear close and long application, than those of
more quick and active spirits. The dark and the melancholy
temper lays men open to unreasonable fears and despondencies,
to malice and censoriousness ; if the devil and a corrupt heart
have the government of it j but under the direction of grace,
it gives men a peculiar advantage for seriousness. The sweet
and gentle disposition, as it exposes to more hazard from the
impressions of ill company and seducing sinners ; so it gives a
truly good man no small advantage, above his neighbours, for
reconnnenchng religion to those with whom he converses : such a
man' is well heard by every body. The knowledge then of
our ova\ . sjjirits in this respect, as to the predominant natural
temper, to wliich the body disposes, is well worth our cultivating.
2. What particular principles and ends govern us, in the
particular motions of our spirits and actions of life : whether we
act from a good or a bad princi])le, and whether the ends we
propose to ourselves be right. 1'lie moral nature of actions in
WHAT SPIRIT WE ARE OF. 7
the sight of God principally depends upon this. An unlawful
action indeed will not be justified by a man's having a good
eiul in it, as long as he hath sufficient opportunity to know
that it is forbidden ; for we must not do evil that good mai)
comCt Rom. iii. 8. Yet an action, ever so good, for the mat-
ter of it, loses all its value in God's account, who searches the
heart and tries the reins, if it proceed from a bad principle,
or is intended to serve a sinful or unworthy purpose. The
same outward act may proceed from very tliilerent and con-
trary s])rings ; of which the case in the text is an instance.
A seeming expression of love to Christ, of zeal for the true
religion, may be animated by no better principle than unchris-
tian resentment, and animosity, and revenge, or at least there
may be such a mixture of tliis bad principle with a better, as
spoils the performance. Christ intimates, that men may fast
and pray, and give alms, and all upon so low a view, as
merely to he seen of men ; but then plainly tells us, that they
will lose their reward from God, Matt. vi. 2, 5, lO. And
the aj)ostle intimates it to be possible for a man to bestow all
his goods to feed the poor, (the greatest instance in outward
a])pearance of love to men) and to give his hodij to he burned^
that is, as a martyr, the highest proof, one would tliink of love
to God ; and yet to have no charity, to be animated to such glar-
ing actions by no true principle, either of love to God or man,
1 Cor. xiiL 3. Solomon tells us, Prov. xxi. 1^7. " The sac-
rifice of the wicked is an abomination," that is, God will not ac-
cept the sacrifices, the aj)pearances of religious regard to him,
that are offered up by a man \\\\o resolvedly goes on in a sin-
ful course ; he adds, " How much more, when he bringeth it
nith a wicked mind ?" How much more abominable must
his sacrifice be, when that itself is profinied and poisoned by a
vicious intention ? when the all-seeing God, suppose, knows
that a man offers it, either only to quiet conscience in other
evil practices, or to enable him tlie more easily to iujpose upon
his neighbour, by wearing the mask of religion ? it is there-
fore a matter of the utmost consequence, that we take heed to
our sj)irit in every action we perform, Mai. ii. 1(). That we
*' keep our heart with all diligence," Prov. iv. ^Zo. 'I'liat we
be well assured that the several deliberate steps we t.;k(', be
ag-recable to the dictates of a good spirit \ and that that which
A 4
8 THE IMPORTANCE OF KNOWING
is indisputably good in itself be done upon right principles, and
for right ends ; and so we may know what spirit we are of.
3. What is the prevailing and predominant disposition of
our souls ; whether the Christian temper, or that which is op-
posite to it. The last, inquiry is necessary to our passing a
due judgment upon particular actions, and this to determine
our state. The best natural temper is still but depraved nature,
and the worst, if rectified by grace is in the way of cure, and
that cure will be more and more advanced, till it arrive at the
perfection of the spirits of just men above. Every man, then,
is most highly concerned to know, what that spirit is which
makes his character j whether a holy and a, heavenly temper has
the ascendant in him, or a sinful and earthly mind ; or in other
words, whether he is led by the Holy Spirit of God, as true
Christians are, Rom. viii. 9, 14. or *' by die spirit that workcth
in the children of disobedience," Eph. ii. 2. These amount to
the same thing \ for wherever there is a holy bent and tmn of
soul, the scripture teaches us to ascribe it to the gracious agen-
cy of the Spirit of God ; and on the other hand, all who are
under the guidance of the Holy Spirit, have their own spirits
prevailingly recovered to the Christian temper. We are there-
fore concerned carefully to search the ^^'ord of God, for the des-
cription given there of the Christian temper, and of that which
is opposite to it ; and then diligently to prove our o^\^l selves as
the apostle directs, 2 Cor. xiii. 5, that we may discern ^\hich of
these spirits we are of. The scripture sometimes represents
these ihfFerent dispositions by way of summary. W^e have a
very comprehensive one in Gal. v. 19 — 23. *' The works of the
flesh are manifest ; adultery, fornication, uncleanness, lascivious-
iiess, idolatry, witchcraft, hatred, variance, emulations, wrath,
strife, seditions, heresies, env)'ings, murders, drunkenness, re-
vellings, and such like. But the fruit of the Spirit is love, joy,
peace, long-sufteriiig, gentleness, goodness, faith, meekness,
temperance." And what follows, ver. 21. " crucifying the
flesh with its affections and lusts." So St Peter gives us a
specimen what it is to be partakers of a divine nature ; namely,
to jmrtake of " Faith, virtue, knowledge, temperance, patience,
godliness, brotherly kindness, charity," in which therefore he
presses Christians to improve, 2 Pet. i. 4 — 7. But as these
summaries are not designed to reckon up all the branches ; so we
nmst consider the several graces mentioned in various parts of
WHAT SPIRIT WK ARE OF. 9
scrij)ture, as going" to make up the Christian spirit. I intend to
assist you in this view, by a distinct consideration of the des-
criptions of a good spirit given in scripture, either in its gene-
ral nature or particular branches. It will lie upon you to })rove
your ownselves as we go along, that you may beliold your
true face in the glass of the gospel. At present I go on to
shew,
II. The usefulness and necessity of knowing what spirit we
are of.
1 . As we are reasonable creatures^ the knowledge of our-
selves is the most near and immediate concern we have. Nosce
teipsuni, Know thyself] was the celebrated oracle of old among
the heathens ; and knozv ye not your ownselves ? is a very
strong expostulation of the apostle with Christians, 2 Cor. xiii.
5. No other part of knowledge for certain can be of such
moment to us, as that which relates to ourselves ; the most
careful inquiries about other things if this be neglected, are no
better than a busy idleness ; or an application to that which
though it may find our minds full emplopnent, yet is nothing to
our purpose. A man who can readily tell you the situation of
places ; and the state of things in distant lands, while he is a
stranger to the nature, the history and the interests of his
native country, would justly be thought to have ill employed
his pains ; or he who busies himself in the affairs of other
men, and at the same time neglects his own. He is guilty
of equal folly who takes pains to come at the knowledge of
things foreign to him, but contentedly remains ignorant of
himself. And no part of the knowledge of ourselves is so
necessary as the knowledge of our spirits, which are the prin-
ci))al part of ourselves. The power of reflection is laid in
our natures for this very pur])ose, that we should look into
ourselves ; and it should immediately, in the use of it, turn
upon ourselves ; for without self acquaintance, it is given us
in vain.
2. As we are professed Christians^ nothing deserves to
have so much stress laid u])on it.
It is represented as the very design of the gospel, beyond the
former legal dispensation, to lead men to *' serve God in neAviiess
of the spirit,'* or with a new spirit, Rom. vii. (i. Our great
juaster began his public ministration, when he entered uj)on his
prophetical olfice, with pronouncing blessedness principally to a
10 THE IMPORTANCE OF KNOWING
new and holy temper of soul. So the strain of his beatitudes
runs in Mat. v. to the poor in spirit ; to them that mourn ;
to the meek; to such as hunger and thirst after rigliteousness;
to tJie pure in heart : plainly sig-nifying- at his setting- out, the
genius of his religion, to reach the spirits of men, and in that
respect to make his disciples more. excellent than their neighbours.
3. As tee aim at thejiwour ofGod^ this is the thing prin-
cipally to be regarded by us, because it is principally regarded
by God. Men cannot reach the hearts of their fellow-creatures ;
but must judge only according to outward appearance. But
God sees deeper ; and therefore the fairest outside, without a
right temper of soul, cannot possibly meet with the divine ac-
ceptance. " He desires truth in the inward parts," Psal. li.
6. The hidden man of the heart, when that is godlike, is in
the sight of God of great price, 1 Pet. iii. 4. And if our
heart be removed far from him, though we should " draw near
to him with our mouth, and with our lips honour him ;*' this
will be of little account with God, Isa. xxix. 13. The apostle
Bpeaking directly to the Jews, who boasted of a peculiar rela-
tion ta God, declares the same thing in language suited to them,
but equally fit for our admonition, llom. ii. ^8, 29. " He is
not a Jew (not entitled to the special favour of God, as the Jews
thought themselves to be) who is one outwardly ; neither is
that circumcision (such as sliall avail to men's partaking of the
righteousness which is by faith) that is outward in the flesh ;
but he is a Jew who is one inwardly ; (who is in his inward
temper, what one of the peculiar people of God should be)
and circumcision (that which will turn to a saving account) is
that of the heart, in the spirit, and not in the letter ; whose
praise is not of men but of God.
4. As we are obliged to a liohj life, it is necessary there
&hould be a care of the inward temper, which is the principle of
the other. *' Keep the heart ; for out of it are the issues of
life," or, of tlie life, Prov. iv. 23. As the heart is, so the life is
like to be. To this pui-pose our Saviour speaks, Matth. xii. 33
'-—35. " Either make the tree good, and his fruit good ; or else
make the ti'ee corru])t, and his fruit corrupt ; for the tree is
known by his fruit. O generation of vipers, how can ye, being
evil, s})eak good tilings ? fur out of the abundance of the heart
the mouth sj)eak('th. A good man out of the good treasure of
the heiut bringeth forth good tilings j and an evil man out of the
WHAT SPIRIT WE ARE OF. 11
evil treasure, bringeth forth evil things.** As the most recfu-
lar conversation and commendable actions, without a good
Jieart to supj)ort and animate them, are in trutli but vile hyj)o-
crisy, and a false disguise ; so, while such an outward aj)))ear-
ance of goodness is maintained, it must all be an uiniatural
and unj)leasant force upon a man, and for that reason cannot
be ex})ected to last long.
5. As ever 'we 'would secure hrward peace and tranquilli-
ty of mindy we should carefully attend to the tempers of our
souls. A mind under the government of passion and aj)])e-
tite, has many springs of uneasiness and disquiet within itself:
according to th(; (elegant description of the prophet, Isa. Ivii.
20. " The wicked are like the troubled sea, when it cannot
rest, whose waters cast up mire and dirt." If they have no-
thing to trouble them from without, their o\Ani distempered
spirits will not sufi'er them to be at rest. And if wo. consider
inwaid peace farther, as resulting from reflection, and the ap-
probation of conscience ; there can be no room for it, A\'ithout
an acquaintance with om' own s})irits. We cannot justly aj)-
prove a particular action, unless we are conscious to ourselves,
that we ^vere governed in it by good motives, as well as that
it was good for the matter of it ; nor can we entertiiin a safe
liope of eternity, without being able to discern a congruity of
temper to the happiness in reversion. *' But let every man
])rove his own work, then shall he have rtjoicing in himself
alone, and not in another,'* Gal. vi. 4.
(). As xve are in an ensnaring tcurld, we are concerned to
know the bent of our souls. When we know the si/is xcJiich
most easily beset us^ whether pride, or passion, or sensuality,
or covetousness ; we see, Avhere our ])rinci])al and most con-
stant guard is necessary ; what irregular inclination we shoulil
most set oiu^selves to mortify, where Satan is most like to gain
an ad\anta.'je over us. The more ignorant we are of our
WTak part, the more likely he is to prevail ; for we have given
that watchful enemy too many o])portunities to discern this,
thoue-li for want of attention we should remain iiiiiorant of it
ourselves. And indexed the general knowledge of the imper-
fection of our G\w\ hearts, of their instability, their constant
pronenoss to one evil or other, is of great conse(juence to us in
the Christian life ; that we may not be confident in ourselves,
but may maintain a constant dependence on divine giace to
12 THE IMPORTANCE OF KNOWING
keep us from fallhig", which is absolutely necessary to our
safety : And God will probably take some way to make us
sensible that it is so, if we forget it ; as he " left Hezekiah to
try him, that he might know all that was in his heart,'*
2 Chron. xxxii. 31.
7. As ever we 'would attend on God's ordinances, and
perform religions ea:ercises with advantage, it is necessary
we should know the spirit we are of. For want of this, those
instructions, which are most apposite to the case of men, lose
their effect. Ill men escape conviction, and lose the benefit of
the aptest means for their everlasting welfare, because they know
not themselves. Christ is not entertained by them, because
they see not their need of hmi : ** For the whole have no ne^d
of a physician, but they that are sick," Luke v. 31. As long*
as the Laodiceans continued to flatter themselves that they
were rich, and increased with goods, and had need of nothing,
and knew not that they were wretched and miserable, and poor,
and blind, and naked ; so long Christ's counsel would be little
regarded by them, when he calls upon them, " to buy of him
gold tried in the fire, that they might be rich ; and white
raiment, that they might be clothed," 8cc. Rev. iii. 17> 1^^-
And sometimes even good men deny themselves the comfort
offered them for want of a fuller acquaintance at home. This
occasions a \vi-ong application of the word of God, either to
encourage presumption, or unreasonably to increase desponden-
cies. The same self-ignoi*ance, carried into our prayers or
praises, or confessions, must prevent their being performed
with understanding. How can we ask of God the blessings
most proper for us, unless we are sensible of our present
sj)iritual wants ? Hoav should we praise God in a right
manner for spiritual benefits received, unless we know what
he has done for our souls ; or manage our confessions suitably
to our own case, unless upon a search into our spirits we dis-
cern what is amiss there ?
Let us all then be persuaded to make this our concern and
business, to know what spirit we are of. This must decide
the great question, whether we are in a state of acceptance with
God, and whether we are tending towards heaven or hell ? Here
begins the great discrimination between good and bad men
through the world, whether the dis])osition of their souls be
prevailingly good or bad, Christian or unchristian. And yet,
WHAT SPIRIT WE ARE OF. 13
tliongli It be a matter of the greatest ini])ortance, men are apt
to be mistaken in the case ; to titink themselves to be sovic-
t/ti/ig- xchen theif are nothings or at least to flunk of them-
selves above what thcij ought to thinlc. But think a little,
liow pr('ju(Hcial a mistake here must be ; and tliat whether
your state be good or bad.
If you are still in a state of sin, and alienated from God,
you deceive yourselves with vain hopes, which must fail
yt»u. You judge differently of yourselves from wliat God
does ; and what must that issue in at last but dreadful disap-
poiutment, if you sliould come to see your mistake too late to
rectify it ? And by this self-flattery, you are prevailed upon
to neglect the proper season, the present one, for rectifying
that which is amiss. It is impossible, that at any time you
should come to yourselves, and have your state made safe,
without beginning here, at the knowledge of your spirits.
On the other hand, if your state should now be good, you
are enemies to your own comfort, in neglecting the strictest
scrutiny of yourselves ; for that would give you a more satis-
ilictory view of your sincerity, and scatter the doubts, which must
remain, till you discern distinctly the work of God in your
hearts. And you nmst greatly obstruct an improvement and
progress in the divine life ; while for want of a fuller acquaint-
ance with yourselves, you are hisensible of many wants which
still need to be supplied, and of many infirmities to be out-
gTO\Ml.
I will close this discourse with the mention of three di-
rections.
1. Be not afraid to know the plague of your own heart ;
the worst of your case, and whatever is amiss in your spirits.
Our Saviour observes, John iii. 20. " That every one that
doth evil, hateth the light, neither cometh to the light, lest his
deeds should be re})roved.'* To be averse to bring ourselves
to the light, is at once a very bad symptom, and of dangerous
tendency. It must either absolutely shut us up in a feital self-
ignorance, or prevent our being impartial in our searches.
2. Often take a view of yourselves in the glass of the gos-
pel. A good and a bad spirit are very fully and plainly dis-
tinguished there. Bring your own tempers to the test by that
rule. Do this with the utmost seriousness as under the eye of
14 THE IMPORTANCE OF KNOWING, ETC.
God : and frequently review the matter, lest you should Iiave
committed a mistake.
3. Accom])auy all your rational inquiries with earnest
prayer to God, that he would search and try you, and enable
you by tlie grace of liis holy Spirit to (hsceni the true state of
your own case. The apostle says in another case, 1 Cor. ii.
11. "What man knoweth the things of a man, save the spirit
of a man which is in him ? even so the things of God know-
eth no man but the Spirit of God." So I may say, in this
case ; no other man is conscious of what passes within our own
spirits but ourselves ; and therefore the review of that must be
our own province ; the Spirit of God on the other hand, who best
knew the mind of God, has di'awn the lineaments of that spirit
and temper, w^hich is truly pleasing to God in scripture. But
in comparing these two, we need liis gracious agency, in con-
currence with the actings of our own spirits. That will pro-
duce the fullest satisfaction, when he *'witnesseth with our
spirits, that we are the children of God," Rom. viii. IG,
SERMON 11.
THE CHRISTIAN SPIRIT, A NEW SPIRIT
Em. iv. 2S.
And he rcncxved in the spirit of your mind.
THE apostle had exhorted these Ephesians, in ver. I7.
" not to walk as other Gentiles walked," mIio liad not
embraced Christianity. He describes their sad case to the end
of ver. If). Andexj)resses his better hope of those to whom he
wrote, who had known and professed the Cliristian doctrine, ver.
20, 21. *' But ye have not so learned Christ : If so be that
ye have heard him, and have been taught by him, as the truth
is in Jesus.*' Your temper and character is become quite of
another kind from that of other Gentiles, and from that which
was once your own in the days of your ignorance ; if you ha\e
been well acquainted with the design of Cbistianity, and have
Iieartily embraced it with that view.
Now what is the great design and scope of Christianity,
A\hich all, who hear of it, should learn ; and which all who
have been taught by Christ, as the truth is in Jesus, do learn ?
An account of that follows in the three next verses. It is,
" to put off, concerning the former conversation, the old man,
wliich is corrupt according to the deceitful lusts," ver. 22. It is
to abandon the old corruj)t practices, to which you were accus-
tomed by the governing influence of depraved nature, while you
pursued its irregular inclinations and lusts : " And to be re-
newed in the spirit of your mind ; and thereupon to put on
the new man, which after God is created in righteousness
and true holiness," ver. 23, 21'.
iG THE CHRISTIAN SPIRIT
That which I propose now to consider and to begin with,
as tlie first g-eneral view of the Clnistian spirit is, That it is
a new temper of mind. And the text leads ns to observe.
That those who have learned Christ to good purpose, are
renewed in the spirit of their minds.
The right disposition of the soul is represented both in the
Old and New Testament by this character. The psalmist
prays, that " a riglit spirit might be renewed within him,'*
Psal. li. 10. So God expresses his promises of grace by
the prophet Ezekiel, chap. xi. 19. "I will put a new spirit
witliin you.'* And chap, xxxvi. 26. " A new heart will
I give you, and a new spirit will I put within you.'* Divine
calls to repentance, are expressed in the same language, Ezek.
xviii. 31. ** Cast away from you all your transgressions,
whereby ye have transgressed, and make you a new heart,
and a new spirit." In the same manner the gospel itself
speaks, 2 Cor. v. YJ. "If any man be in Christ, he is a new
creature : old things are past away ; behold, all things are
become new." We are said to be " delivered from the law,
that we might serve in newness of the spirit," Rom. vii. 6.
So the apostle's exhortation runs, Rom. xii. 2. *' Be not con-
formed to this world : but be ye transformed by the renewing
of the mind." Do not imitate the sinful customs of the world,
but see there be a change in the temper of your mind, as a
foundation for better practice. So in this context, we read of
the old and the new man. This is therefore a frequent and
familiar representation, which the scripture gives of the good
disposition of the soul, that it is new.
I need not tell you, that this does not signify a change of
our faculties themselves, as if in a strict and literal sense, our
souls were to be made anew. But that which is intended, is
the introducing of new and holy qualities, in opposition to the
sinful disorders which once prevailed in them by the biass of
corrupt nature and evil custom ; to the old leave?!, with which
they were once deeply tinctured. The main seat of these dis-
orders is in the soul or mind ; and therefore, there the cure
and change is to begin, and there the greatest alteration is
made ; though wherever this inward change is genuine, it will
descend in its influence and effects to the outward conversa-
tion. Convers^ion is principally a new modelling of the soul.
A NEW SPIRIT. 17
or a rono-vatlon of the spirit of tlie mind ; the rest will follow
upon that.
In representing- this alteration, it may be proper, firsts To
caution you against resting- in some changes, which come not
up to the renewing of the mind. And secondly^ To give a
more particular view of this renovation.
I. There are some clianges in men which come not up to
the renewed spirit, and yet are too often and too easily rest-
ed in.
1. The assuming of a new name and profession, is a very
different thing from a saving change in the temper of the
mind. I would charitably hope, that among the several de-
nominations of Christians there are some truly renewed : but
there is no doubt but we may be of any profession, and yet be
unrenewed. AVe may " ha^^e a name to live, (md yet be
dead," Rev. iii. 1. Christianity would have been a very
mean thing, and not worth all the solemn credt-ntials, with
which God introduced it into the world, if all the intention of it
had been to separate a people from others by a new name, liow
great and excellent soever that name might be. To be called
Heathens, or Jews, or Christians, if that were all, would neither
be worthy of God to exert himself for, nor of a reasonable
creature to take any great pleasure in. And much less can it
be of any value, merely to herd one's self under any of the dis-
tinguishing names known among Chi'istians. What signilies
it what name we bear, if we have not a correspondent nature ?
Christianity is a real, a distinguishing character of souls ; and
if men bear not the proper character in the inward man, it
would be more becoming to bear any other name than that of a
Christian. I should not have mentioned this, but that I doubt it
is a common delusion. People value themselves upon, their
wearing the Christian name, instead of that of Pagan, or iewy
or Mahometan ; or u})on being stiled Papists or Protestants ;
or upon their attaching themselves to one or another noted party,
into which these are subdivided, and upon such a new ap])ella-
tion, they are too ready to imagine, that they are new men.
Whereas we may go the round of all professions, and still
have the old nature remaining in full force.
2. A bare restraint upon the corrupt spirit and temper,
will not come up to this renovation, though the one may some-
B
IS' THE CnmSTIAN SPIRIT
times be mistaken for tlie other. The hght of riatiire may
possess conscience against many evils ; or a sober education lay
such a bridle upon the corrupt inclination, as will keep it in for
a season : the tear of punishment, or of shame and reproach,
may suppress the outward criminal act, while the heart is full
of ravening and wickedness. Or God in his providence may
divert a temptation, or withhold the opportunity, which woidd
try the inclination to an ill thing ; and in such a situation a
man may imagine himself to abhor a sin, to which upon a pro-
per temptation he plainly shews that he has no aversion : as
Hazael said to the prophet, when he foretold the savage cruel-
ty he would exercise upon Israel, 2 Kings viii. 13. " What !
is thy servant a dog, that he should do this great thing ?" We
read of some who had *' escaped the pollutions that are in the
world, through the knowledge of the Lord and Saviour Jesus
Christ : who had so far entertained and been influenced by
Christianity, that they were visibly reformed ; but this was not
a saving change, for they " were again entangled therein, and
overcome," 2 Pet. ii. 20. And indeed that is conmionly the
issue of bare restraints without a new principle : the restraint
is taken off, or the inclination grows too strong for it, and
then men *^* return like the dog to his vomit.'* Therefore,
though it is a plain sign of an unrenewed mind, if a man live
in any course of gross sin ; yet it is not safe to conclude
merely fiora restraints, that a man is truly renewed.
3. A partial change in the temper itself will not amount to
such a renovation, as makes a true Christian. Indeed in one
sense the change is but partial in any in this Kfe ; there will be
remains of dsorder in all the powers of the soul, so as to ex-
clude a pretence to absolute perfection. But in another sense,
the true Christian is universally renewed ; every power and
faculty shares in the alteration ; and there is a prevailing inclina-
tion to all the branches of goodness and duty, without a stated
exception against any, or in favour of any sin, as fiir as known.
The apostle is express in this, 2 Cor. v. 17* " If any man be
in Christ, he is a new creature ; ^all things are become new."
It is not enough to have the mind filled with sound knowledge
and useful notions, nor barely to give a dead assent to the
doctiines of the gospel, unless we believe with the heart, and
the will and affections be brought under the power of those
truths : and even here, there may be some alteration, and yet
A NFAV SPIRIT. 19
a man not be reiiewctl. Balaam had strong^ deslies to " die
tlic (It'iitli of tlie righteous,'* but was still "alienated from the
life of Ciod." Saul made some purposes of amendment, but
they were faint and fading-. Cain was terrified in his con-
science for sin, and yet not a true penitent ; and Judas also ;
notwithstanding which he has gone to his own jjlace. A very
bad j)eo})lc " sought God daily, and delighted to know his
waj'^s ; they asked of him the ordinances of justice, they took
delight in approaching to God," Isa. Iviii. 2. And those repre-
sented by the emblem of " the stony ground, hear the word of
God, and with joy receive it,*' but fall short of the character of
true Christians, Matt. xiii. 20, 21. Such nistances as these
plainly shew, that the affections may receive a new tum, and
yet leave a man far short of a saving change.
Nor is it sufficient, that we should find ourselves disposed
to some parts of goodness, while our hearts are utterly averse
to others which are equally plain. " The grace of God
teaches us to deny all ungodliness and worldly lusts, and to
live soberly, righteously and godly in the world," Vit. ii. 12.
And where the gospel has effect to renew the spirit of the mind,
th(!re is a disposition to all these ; to the government of our
appetites and passions, to all social virtues, and to the duties
which we owe more immediately to God. And therefore,
though we should be of a courteous, peaceable and kind temper
towards men ; though we should be inclined to practise justice,
liberality, truth and honesty in our transactions with them, and
to temperance and chastity in our personal conduct ; though
these ai-e excellent branches of the Christian spirit : yet if
there be not a right temper towards God also, if the fear
and love of God are not the ruling principles of the soul
there is an essential defect in the Christian spirit. And the
contrary will equally hold true ; wdiatcver regard we seem
disposed to pay to God, it cannot proceed from a right princi-
ple, unless our souls are formed also to the love and exercise of
all moral and social virtues, which are evidently required from
us by the same authority. *' For whosoever shall keep the
whole law, and yet offend in one point, he is guilty of all, Jam.
ii. 10. As if he liad said, * Put the case, that a man should
resolve upon obedience to all the commands of God, except
one, which he desires to be excused from observing, though
he knows it to be a command of God as well as the rest ;
B 2
€0 THE CHRISTIAN SPIRIT
such a man is guilty of all ; that is, he will in such a case be as
truly chargeable with disowning and insulting the authority of
the lawgiver, as if he refused obedience to the rest ; and his
seeming willingness to comply with the rest, cannot be a reli-
gious submission to the authority of God, but for some meaner
reason.' For as the apostle goes on, ver. 11. " He that said,
Do not commit adultery, said also, do not kill." And therefore
if a man hates the one out of a simple and sincere regard to
God, he will for the same reason abhor the other also.
II. I proceed to give a more particular view of this reno-
vation in some principal acts of the mind.
1 . The mind comes to have different apprehensions of things ;
such as it had not before. Th^ new creation, as hath been often
observed, begins with light, as the old is represented to do.
When Paul was sent- to preach the gospel to the Gentiles, the
divine mission he received is described to be on this design,
*' to open their eyes, and to turn them from darkness to light,
and so from the power of Satan unto God," Acts xxvi. 18.
And the actual efficacy of his preaching upon some of those
Gentiles, he thus expresses, Eph. v. 8. "Ye were sometimes
darkness, but now ye are light in the Lord." At conver-
sion the mind comes out of darkness. I say not, that a man
hath always at such a time some discovery made to his mind
of a new truth, with which he was altogether unacquainted be-
fore : Sometimes that may be the case, when persons bred up
in gross ignorance, are providentially brought to their first know-
ledge of the truth, and receive serious impressions from it at
the same time. But it is not always so ; light may begin to
be saving to a man, though there be not one new truth added
to the stock of his former notions : and yet he may justly be
said to have new apprehensions, because he sees the same
things in another, a stronger and more convincing light ; his
mind is fixed in more attention to them, they appear in fuller
evidence ; and so the difference between former and present
impression from them, is like that made by hearsay, and that
which is founded upon sight. A\ hen apprehensions of divine
things become thus lively and powerful, those counter appre-
hensions, by which the soul was kept before in bondage to
sin, are dispelled ; or, at least, the influences of light prevails.
jL^ormerly a man fancied pleasure or advantage in sin ; and
this persuasion was stronger and more in his eye, than any ap-
A NEW sriRIT. Si
prehensions of its evil and danger : but now he is fully con-
vinced, that it is an evil and bitter thing to sin against God.
The world and its enjoyments once glared in his imagination ;
now he is firmly persuaded, that they are so vain as to be un-
fit for his portion. He thought well of himself; but now he
sees, that he is *' poor, and miserable, and AVTctched, and
blind, and naked ;" Light bearing in, and the mind bc.'ing fix-
ed in attention, he discerns the great corruption of his heart,
and tlie badness of the principles and ends which governed
him in the appearances of goodness, upon which he valued
himself before. And so the excellency and suitableness of
Christ, in all his offices, and the necessity of real, inward holi-
ness, appear in quite another manner to his soul than hitlierto.
And hereupon,
2. The practical judgment is altered. This light, shining
with clearness and strength into the mind, unsettles and
changes the whole practical judgment, by which a man sufier-
ed himself to be governed before, in the matters of his soul : He
judges those truths of religion to be real, which onc'e had no more
force \\ ith him than doubtful conclusions ; and accortUngly
he cannot satisfy himself any longer barely not to (Hsbelieve
them, but gives a firm and lively assent to them. It may be
heretofore he could not witlihold a fluctuating, occasional assent
to the evil of sin, and the vanity of the world, when he was
forced to employ a thought about theni ; but in truth his or-
dinary practical judgment was much stronger the other May :
now he knows and feels the bitterness of sin, and that all the
world cannot quiet conscience, or satisfy his desires, when he
is become thoroughly awake : he sees those things to be most
valuable, in which once he saw no comeliness, or none in com-
parison with other things ; for the scales are turned ; as the
apostle says of himself, Phil. iii. 7* *' What things were gain
to me, those have I counted loss for Christ." The different
view he hath of his own case, alters his x'diue for the remedy :
now he values a Saviour above all the world, as a man in miser-
able captivity would value a redeemer, or as a dying malefactor
would esteem a pardon. Formerly he preferred tJiose things,
which would promote the interest of tlie body, or the gratifi-
cation of the flesh ; and reckoned those the worst evils, whi<;h
touched him in his bodily ease or pleasure, or worldly repu-
tation ; but his estimate of things is now measured most bj
b3
22 THE CHRISTIAN SPIRIT
the relation they bear to the interests of his soul. Instead of
valuing most a day of diversion, or of worldly gain ; *' a day in
God's courts is better than a thousand elsewhere," Psal.
Ixxxiv. 10. And he esteems the reproach of Christ, re-
proach with Christ, more than all the treasures of Egypt, Heb.
xi. 26.
S. A new turn is given to the reasoning faculty, and a new
use made of it. When the word of God is mighti/y it casts
doTiSiyti imaginations ; so we render the original word, 2 Cor.
X. 5. It properly signifies 7^easonings. Not that the faculty
itself is altered ; or that when men begin to be religious, they lay
aside reasoning : then in truth they act with the highest rea-
son ; they reason most justly and most worthy of their natures.
But now the wrong biass, which was upon the reasoning faculty,
from old prejudices and headstrong inclinations, is in a good
measure taken off; so that, instead of its being pressed at all
adventures into the service of sin, it is employed a better way,
and concludes with more truth and impartiality. The un-
renewed mind is ready to catch at any plausible pretence, in
favour of what is loved and liked ; and to take advantage even
from the plainest truths of the gospel, which in their just con-
sequence have the greatest influence upon holiness, to make
conscience easier in sin. But when the soul begins to be re-
leased from its entanglements, the reasoning will be in a very
different strain. The gospel proclaims these glad tidings,
that " where sin abounded, grace did much more abound,'*
Rom. v, 20. A presumptuous sinner is ready to diaw this
rash conclusion from it, *' Let us continue in sin that grace
may abound," Rom. vi. 1. " God forbid," says the enlight-
ened mind, " the grace of God, which hath appeared to all
men, teaches us to deny all ungodliness and worldly lusts,"
Tit. ii. 11, 12. "The goodness of God leadeth to repent-
ance,'* Rom. ii. 4. Suppose this principle under consideration,
*' that Christ Jesus came into the world to save even the chief
of sinners :" The one infers some ho])e from this, though he
should still go on in the way of his evil heart : the other con-
siders Christ's design, that he came to *' save us from our
sins," Matt. i. 21. and therefore infers his own obligation
to " live no longer the rest of hi?< time in the flesh to the lusts
of men, but to tlie will of God," 1 Pet. iv. 2. When a resolved
sinner meets with such a declaration as that, " Many will seek
A NEW ^VIRTT. Q8
10 enter iii at the strait gate, and shall not be able," he may
rashly collect that from it, which makes him more desperate
in his rebelhon : but a serious mind will make this proper im-
provement of it ; therefore I must " strive in earnest to enter
in,** Luke xiii. 2h. and not content myself faintly to seek it.
On tlie other hand, a presumptuous sinner, when he reads of
the thief on the cross being made a monument of grace in his
last moments, encourages himself in liis present impenitency
with the hope of a death-bod rej)entance : but a man, who is
truly awakened, will make no farther conclusion from this in-
stance, than that Gtxl can make an example of liis grace,
when and where he pleases : he wnW not presume, that he may de-
pend u})on the same grace in his last hours, if he shall continue
to harden himself under a course of means to bring him to
re[)entance ; or that one of the miracles of Christ's death shall
be repeated for him in the ordinary state of tilings ; or that he
shall certainly share in like mercy, when he kiiows not but
death may surprise him without any notice, and without giv-
ing Idm opportunity to shew such an illustrious instance of
faith, as the dying thief expressed.
4. There is an altejation in a man's governing ains, or
•chief end. Tliis is hke the centie, to which all inferior aims
and particular pursuits tend. The original end of a reason-
able creatme must be to enjoy the favour of God as his su-
preme happiness, to be acceptable and pleasing to him. By
the disposition of depraved nature we ai'e gone off from this
centre, and have changed our biass, from God to created good,
to the pleasing of the flesh, to the gratification of fuir owii hu-
mour, or to the obtaining of some present satisfaction, according
to tlie prevailing dictiite of fancy or appetite. This makes
the greatest turn tliat can be in the sj)irit of the mind : all
must be otit of course, till this be set right. Now it is the
most essential part of the new nature, to bring a sinner in this
resj)ect to himself, that is, to bring him back to God. All
the light he receives, all the rectification of Ins judgment, is in
order to this ; and when this is well settled, every thing eljjp,
which was out of course before, will return to its right (flan-
nel. A man is not a true Cliristian, till it be be«;om€ his
highest anibltion to be acceptable to his Lord, 2 Cor. v. 9.
Then his soul will give suffrage to the Psalmist's choice, Psak
Ixxiii. 25. *' MTioni have I in heaven but thee? and theie is
B i
24 THE CHRISTIAN SPIRIT
none upon earth that I desire beside thee." Others are
wearying themselves in quest of happiness, fi-om one thing- to
another, as uncertain where to fix for finding it : repeated dis-
appointments lead them often to change their course and their
aim ; wlien one thing answers not expectation, they hope to make
amends by a new pursuit ; but still they continue within the
enchanted circle of worldly good. A true Christian, on the
contrary, wiites vanity upon all things below ; they will not
satisfy him : and therefore he is come to a point where to fix
his happiness : •' The Lord is the portion of his inheritance."
Here he rests, and is determined to pursue his favour as his
supreme good and last end.
5, There is hereupon a new determination to such a course
of acting, as will most elFectually secure this end. As long
as this world is the chief good, which a man has in view, he
contrives the best ways he can think of, to promote his par-
ticular ends in it. But when the favour of God comes to
have the principal share in his esteem, he carefully examines,
and heartily consents to the prescribed terms of making that
sure. Now he is desirous to be found in Cluist upon any
terms. He arises and returns to his Father, *' with full pur-
pose of heart to cleave unto the Lord," Acts xi. 23. He
engages in wisdom's ways in earnest, with a resolution like
that of the Psalmist, Psal. cxix. 106. "I have sworn, and I
will perform it, that I will keep thy righteous judgments."
There is no knowii duty, but he determines to be found in the
practice of it ; even the most difficult and hazardous, tlie most
self-denying and ungrateful to flesh and blood. Spiritual and
holy exercises, for which he had no gust before, are chosen for
his delightful emplojmient, as most subservient to his new end.
The language of his heart is, ** I will dwell in the house of
the Lord for ever ; I will call upon him, as long as I live."
And his resolutions are equally firm and impartial against
sin, every known sin. "I am purposed, that even my mouth
shall not transgress," Psal. xvii. 3. This is a new temper
o^ soul ; either the reverse of his former resolutions, or very
different from them in firmness and stability, being made in
earnest and with his vi'hole heart : whereas, before his good-
ness AA'as as the morning- cloud, or as the early dew, which
passes awa)% And yet his purposes are not made in his o-wii
strength^ which it may be, was one grand defect in those
A NEW SPIRIT. 25
that he formerly made under some ineffectual convictions j but
in dependence upon the grace of Christ.
6. The exercise of the affections becomes very different.
A change will appear in this respect, through the ditlerent
turns of his condition, as well as in the prevailing tenor of his
practice. While a man is a stranger to God, and blind to
the interests of his soul, he is little concerned liow matters lie
between God and him. But a sinner come to himself] is
most tenderly concerned at any thing, that renders liis interest
in God doubtful, or brings his covenant-relation into question ;
and nothing sets the s])rings of godly sorrow flowing so much,
as the consciousness of guilt, or of any unworthy behaviour to
God. And on the other hand, though he be not got above all
relish for the comforts of a present life ; yet he has the most
lively and lasting taste of spiritual blessings. He rejoices
most in a solid hope of God's special favour through Christ,
in any conquest he can discern over sin and temptation, in the
progress of the divine life, and in the foretastes of glory. He
reflects with satisfaction only upon those religious exercises,
wherein he has found pious and devout afi'ections in his o\mi
breast, and some testimonies that God has accepted his offer-
ing. The good laid up for him in the promises of God,
yields more refreshment to his soul, than all the worldly good
he has in possession. And when his outward circumstances
can minister least to his satisfaction, yet he can find rest to his
soul in his God, Hab. iii. 17, 18. "Although the fig-tree
shall not blossom, neither shall fruit be in the vines, the la-
bour of the olive shall fail, and the fields shall yield no meat,
the flock shall be cut oft' from the fold, and there shall be no
herd in the stalls : Yet I will rejoice in the Lord, I will joy in
the God of my salvation."
Those who have learned Christ to saving purpose, are not,
as I apprehend, strangers to some such change in the spirit of
their mind, as has been described. It will be our wisdom
then to bring all home by proper reflections.
1. Let us seriously examine our own minds, whether we
can discern such an alteration made in our spirit. I am far
from saying, that it is necessary to the well-grounded hope of
ally that they should be able to discern the time, when this
change began to be made ; or that they can remember the
S6* THE CHRISTIAN SPIRIT
time, when the contrary to this renewed temper acted in its
full force in them. There is a great difference in this matter,
between those who, like Sanmel, " grew up before the Lord,"
under the advantageous and successful influence of a pious
education, and those converted from gross ignorance and a vi-
cious course. The apostle in the text speaks to persons con-
verted from heathenism, and from all the licentiousness which
reigned with little controul in the pagan world ; such could
not but be sensible of tlie difference between their former state
and their present, if they were now become true Christians ;
what a new thing the Christian temper was in them. And
the same can hardly fail to be the case with those still, who
are recovered fiom a very profligate and irreligious course.
But though the Christian spirit be to all, who share in it, a
new and a different spirit from the temper of depraved nature ;
yet in some, who have escaped the pollutions that are in
the world, and been from tlieir infancy under the means of
grace, the change may have begun so early, and proceeded so
gradually, that they are not able to trace the steps of their
renovation, or to remember the time when the frame of their
souls was entirely the reverse of what it is at present. The
grand inquiry therefore, which lies upon all, is, whether we
can discern in ourselves the change itself, or that temper of
mind, which the scripture describes as a new spirit ; and
which we cannot but see to be a spirit very different from that
which works in the children of disobedience ? If we cannot
remember, when it was entirely otherwise with us, or how our
minds came to be thus formed anew ; yet are our souls now
prevailingly so set and bent, as the spirits of true Christians
are ? Does our governing temper answer tlie gospel descrip-
tion of a new creature ?
S. If we must answer in the negative, or have just groimd
to fear it ; yet let us not despair of a change still, but apply
^ ourselves speedily hi the appointed way to seek after it. It is
j obser\^able that this renovation is made in scripture the subject
I of a precept, Ezek. xviii. 13. " Make you a new heart and a
' new spirit :" and in another place the subject of a promise,
Ezek. xxxvi. ^6. " A new heart, (says God,) will I give
you, and a new s])irit will I put within you." These two
views of the matter nuiy plainly teach us : that on the one
A NEW SPIRIT. §7
hand there is duty incumbent upon us in order to this end, or
else God would never have delivered such a command to a
fallen creature ; and yet on tlie other hand, that we are not
surticient of ourselves to produce such a change ; otherwise
God would not have interposed with a promise ; but both laid
together, carry an intimation that the grace of God, which
will be sufficient for us, may be expected, wlien we apply our-
selves to our duty in the case. The precept delivered by St
Paul, backed with an answerable promise, runs parallel with
this, Phil. ii. 1'2, 13. "Work out your own salvation with
fear and trembling : For it is God, which worketh in you,
both to M'ill and to do, of his good ])leasure.'*
Our duty in this case we are concerned to mind, in hope of
the divine blessing. And it lies upon us to set ourselves to
serious consideration ; to review our sins in their number and
aggravations ; to meditate on the indlspensible necessity of a
new nature, that " except we be born again we caimot enter into
the kingdom of God ;'* to think of the good-will of God to
sinners, and the encouragements he has given us to pray for
his grace, if we are convinced of our need of it ; to call to
mind the kind aspect of Christ's death upon the salvation of
mankind, and the general, j)rosmiscuous otter of the grace of
the gospel, wherever it comes. These subjects of considera-
tion we are in some measure capable of, as we are reasonable
creatures and under the common influences of the divine Spirit
accompanying the gospel ; and though no such steps taken by
us can deserve Ills renewing grace j yet they put our souls
into the posture which he recpiires from us, and are a hopeful
symptom of success. We should also diligently attend upon
God's stated ordinances ; reuKuiibering that faith usually
conies hi) hearing : and continue instJHit in prayer to God,
upon the foot of the convictions already impressed on our
minds. It is worth oiu' notice to this ]nnj)(>se, that after God
liad made the promise of giving a new heart, and of other
covenant blessings, he adds, that *' he would yet for this be
enquired of, (o do it for them," Ezek. xxxvi. 3J, And we
know thegenerid encouragement left us to hope, that the " hea-
venly Father, (the connnon Father in heaven,) will give liis
Holy S])iiit to them that ask him," Luke xi. 13.
28 THE CHRISTIAN SPIRIT, ETC.
3, Let the best retain a sense of the imperfection of the
new nature in them, and of their obhgation still to cultivate it,
till it arrive at perfection : that till they put off the body, there
will be daily occasion to be " putting off the old man, and put-
ting on the new." If the change be begun, advance and im-
provement is a more easy thing, and what we have a covenant-
security for in the way of duty.
SERMON III.
THE CHRISTIAN TEMPER, A DIVINE NATURE.
2 Pet. i. 4.
■That by thesCy ye might be partakers of the
divine nature.
I SHALL look no fartlier back into the context, than to
observe, that the apostle takes notice in the beginning of
this verse, that there are given unto its in the gospel, e.v-
ceeding great and precious promises : Promises very great
in themselves ; and such as deserve to be precious and of high
esteem with us ; because they are quite contrary to what we
had reason to expect, and yet perfectly suitable to our wants,
and conducive to our happiness. And then, in the words
chosen for my present subject, he acquaints us with the design
of God, in giving out such excellent promises : " That by
these ye might be pai'takers of the divine nature." Now,
I. This may be understood as a privilege : and so the dt-
•vifie nature, will mean God himself. That by these pro-
mises, by conferring on us the blessings promised in the gos-
pel, ye might have Jellorcship with the divine nature.
That construction may be put upon the words, yivn^t Ss/as
xoivu'joi ^usiuc ; and so they will contain a certain truth. It was
the gracious purpose of God by the gospel, to raise sinful
creatures to a sort of alliance with God, to a federal union
with him by Christ, to the dignity of his children, to have
his Spirit dwelling in them, and to be allowed fellowship and
communion with him. In this view, the intention of God as
represented here, would amount to much the same with that
assigned by another apostle, 1 John i. 3. *' That which we
30 THE CHRISTIAN TEMPER
have seen and liearcl, declare we unto you, tliat ye also may
have fellowship with us ; and truly our fellowship is with the
Father, and with his Son Jesus Christ." ' We apostles
make known the g^osj)el to you, that you may have a share
along with us, in the blessings tendered in it : and it is no con-
temptible thing we offer you a share in ; it is no less than a
share with the Father, and with his Son Jesus Christ, that
is, in the blessings and favours which come from the Father
through his Son.* But,
S. This is rather to be understood as bespeaking our duty ;
the divine nature here, not signifying God himself, but ra-
ther divine qualities, or a divine temper and disposition. I
incline to think, that this is the sense of the apostle ; partly,
because in the original there is no article added, which should
fix the construction to be, as in our translation, iJie divine
nature ; and therefore, according to the genius of tliat lan-
a^uage, it rather seems proper to translate it, a divine nature,
that is, a temper of soul, which in a metaphorical sense may be
called divhie, because of the relation it has to God : and
principally, because the apostle himself appears so to explain
it in the words immechately following ; " Having escaped the
corruptions that are in the world through lust ; and besides
this, giving all diligence, add to your faith virtue ; and to
virtue, knowledge," &c. Wherein he seems to give a de-
scription of that which he had before called a divine nature,
in the two great branches of it ; the one, a purification from
the corrupt lusts which prevail in the world ; and over and
above that, the graces and virtues of the Christian life.
That which I propose in the consideration of these words,
is, to treat of the Chiistian spirit or frame of mind, in this
view of it,
That it is a divine nature.
And it may be so called,
1. In respect of its original and descent ; for it derives
from God as the great author of it. If Ave partake of it,
*' we are therein God's workmanship, created in Christ Jesus
unto good works," Eph. ii. 10. This in the import of those
phrases so often found in St John's writings, and I think pe-
culiar to them ; when he describes men of a holy disposition,
that they are *' of God, and born of God. He that is of
God, heareth me," John viii. 47. This Chiist says iu op-
A DIVINE NATURK. 81
position to what lie had jnst heforo declared to his uiihelieving
hearers, ver. 44. "ye are of your father the devil." To he uj'
iJic dcx'i/y was to ho of a disposition, in forniinir which he had
a yreat ai^;eney ; according" to ^2 Cor. iv. 4. JSo to /)C of God
is to he of a temper of mind derived from him. " He that
doth g-ood is of God," 3 John 11. In the same sense, jo^ood
men are so often descrihed as horn of God, 1 John iii. 9.
•' Whosoever is horn of God, doth not conunit sin :" doth not
make an ordinary practice and custom of any known sin ; *' for
his seed remaineth in him,'* that is, that holy disposition, to
which he has heen formed by regeneration, governs in him ;
and he cannot sin, cannot so sin, because lie is horn of God.
The same thing is expressed, by being horn of the Spirit ;
as the work of sanctiHcation is eminently the province of the
►Spirit, John iii. 5, (). *' except a man be born of water, and
of the Sj}irit, he cannot enter into the kingdom of God. That
Avhich is born of the flesh is flesh :" Ulie nature or temper we
bring with us into the world by natural generation, is no better
than its original, carnal. ** But that which is born of the
Spirit, is Spirit :" that nature or tenjper we receive by regene-
ration, and the grace of the Holy Spirit, is like its author,
spiritual and divine,
2. In respect of its bent and tendency, the new nature is
divine ; it leads to God. By the apostiicy we are turned off
from God, and averse to him ; but the new nature carries us
back to God. It was the great intention of Christ in his
humiliation and suffering for us, to recover us to this. " He
suffered the just for the unjust, that he might bring us to
God," 1 Pet. iii. 18. And the scope of the gospel, contain-
ing the glad tidings of salvation, is the same, Acts xxvi. 18.
* ' To open men's eyes, and to turn them fiom darkness to
light, and from the power of Satan unto God j" Indeed, the
rene\\^ed temper cannot be more emphatically expressed in a few
words than in these, being " dead unto sin, but alive unto God ;'*
which the apostle would have all professed Christians to reckon
themselves obliged to be, Rom. vi. 11.
3. In respect of resemblance and likeness, it is divine.
It is the glory of it, that it is a god-like temper and disposi-
tion. And this, I take to be the main thing intended by the
apostle in the character. God had it in design in all the
methods of his grace, and all the blessed promises which he
32 THE CHRISTIAN TEMPER
has been pleased to make, to assimilate us to himself; so to
renew us in the spirit of our minds, that we should bear his
image again. This was the glory of man's state by creation,
in order to which, God is represented as forming a consult-
ation, *' Let us make man after our own likeness," Gen. i.
26. And it was executed accordingly, ver. QJ. " So God
created man in his own image, in the image of God created
he him." And so the new spiritual man is " after God, or
according to God," Eph. iv. 24. " and after his image," Col.
iii. 10.
In treating of this argument, that the Christian disposi-
tion is a godlike 7iature^ I shall, 1. Offer some things pro-
per to be considered, for the due stating of this truth. And,
2. Point at some principal instances, wherein it appears to
be so.
I. I would offer some things, which I apprehend necessary
to be observed, in order to state aright the meaning of this
truth. For it is not without its difficulties ; and we may en-
tertain such mistaken apprehensions about the matter, as would
be both dishonourable to God, and prejudicial to ourselves.
I would therefore observe the following particulars.
1. There are some parts of the renewed disposition, which
do not connote any thing in God, that they properly resemble.
Many things are excellencies in our nature, which would be
imperfections in the blessed God. Reverential fear, humility,
meekness, trust, subjection of soul, and a reachness to obey,
are necessary virtues in a reasonable creature ; but they can
have no place in God, who is the supreme Being. Faith in
Christ and repentance for our sins, are proper ingredients in
the Christian temper, because we are all fallen creatures, and
therefore cannot have access to God, but through a Mediator,
and with a penitent acknowledgment of our revolt : but no-
thing like these are to be supposed in God. Many acts of the
mind are truly excellent and becoming us in the present state
of things, for which even xve shall have no occasion when we
arrive at our perfect state ; such as suit tlie present imperfec-
tions of our souls, and are owing to the corrupt affections,
and appetites, and passions, which have broke loose in us ;
and such as arise from the state of things in the world about us,
the corruptions and follies of our fellow-creatures, the suffer-
ings, or the temptations, to which we are liable. These are
A DIVINK NATURE, 33
only accidentally become a part of the temper needful to be found
ill ourselves, by reason of the change made for the Morse, in
our condition, from our original state ; and therefore for certain,
nothino- ])arallel to them can be found in God, *'in whom there
is no variableness, nor shadow of turning-."
*^. There are many perfections of God to whicli the divine
nature in us, bears no ])roj)er likeness. To aiitjct a resem-
blance of God in some of his ])erfections, is the gi-eatest arro-
gnnce ; it would bes})eak a devilish temper. To jjretend to
independance and supremacy, as if there were no Lord over us,
or as if we would have it so, is to fly in the face of God, and
to put oiF the creature. To aspire at onmiscience, or the
knowledge of things too sublime for our reach, or which God
has forbidden us to search into, as the ordering- of future events;
is no better than to repeat the folly of our fust parents, Avho
Mere taken by this bait of the serpent, " Ye shall be as gods,
knowing good and evil." Gen. iii. 5. To set up ourselves for
(»ur chief good, as it is the perfection and glory of God to be
his own hap})iness, is the very temper, which Christianity is
designed to cure.
The divine nature in us, includes indeed such dispositions,
as bear a correspondence^ though not a likeness^ to all the in-
imitable perfections of God ; that is, a temper of soul, becoming
the belief and consideration of such divine excellencies. ^\ e
therefore, place our supreme trust and dependance upon God,
because he is the independent and all-sufficient being : we fear
him, as the greatest and most powerful being, we love him,
and centre in him as our portion, because of his inlinite fulness
and absolute perfection. These dispositions in us towards God,
do aptly correspond to, and answer those excellencies of God,
which are the reason of them : they are a proper regard to God,
which is the strict notion of godliness, and so will be more
fully considered hereafter ; but they cannot so justly be called
godlike, as when we imitate God in his moral perfections,
wherein we cannot aspire at too near a likeness.
God is ]deased indeed, to put some faint resemblances of his
natural, as well as of his moral j)erfections, upon his reason-
able creatures ; and upon some of them, more than upon others.
As we are intelligent beings, we resemble his spiritual nature,
whicli the lower creation cannot do ; uj)on that account, he is
called " the Father of spirits," Heb. xii. 9. Some are placed
c
34 THE CHRISTIAN TEMPER
in a state of less dependaiice on their fellow-creatures, than
others are. Some make far greater advances in wisdom and
knowledge than others ; are comparatively 'wise as an angel
of God ; and therein may be said in proportion, more to re-
semble divine wisdom. Eaithly prince* and rulers, have a
much more extensive power and authority, than the body of
mankind, and therein are a shadow of the divine power and
sovereignty ; therefore the psalmist, says to such, Psal. Ixxxii.
6. " Ye are gods, and all of you the children of the Most
High," that is, bear some resemblance of his power and do-
minion.
And therefore, the common distinction of the divine attri-
butes, into communicable and incommiinicahle, seems not to be
exactly just. There are, we see, some faint resemblances in
creatures, even of the natural perfections of God. Indeed,
necessity of being, absolute independance, the knowledge of
all things, a presence every where, almighty power, supreme
dominion, are appropriate to Deity, and cannot be communica-
ted to creatures ; for these characters plainly bespeak that most
perfect manner, in which these excellencies belong to God, and
so they cannot possibly belong to any creature. But then there
is as much reason to call the moral perfections of God incom-
municable too, that is, if you join with the general notion of them,
that most perfect manner in which they belong to God : for so
he is "the only vAse God," 1 Tim. i. I7. " There is none
good but one, that is God," Matt. xix. I7. " There is none
holy as the Lord,'* 1 Sam. ii. 2. But if we separate the
, most perfect manner of attribution, from the general notion of
the excellency ; it nmst be confessed, that creatures may. bear
some likeness to God, both in his natural and moral per-
fections.
Yet still it is only a transcript of his moral excellencies into
the temper of oiu* souls, that belongs to the new nature, of
which the text speaks. Men's spiritual natures alone, though
by them, they are capable of bearing God's holy image, yet
make them capable also of such a conformity to devils, as the
beasts cannot have. Men may have much more enlarged ca-
pacities, and extensive power than their neighbours, and yet be
so iar from partaking of a divine nature, that they are the more
opposite and odious to God, and the greater plagues to the
world. AVhile on the other hand, those who are low in natural
A DiviNK natuul:. S5
cappcitv nv.d aoquirod emlowmeiits, or in vory mean outward
circmnstances, may sliiiie in that image of God, A\hich the
gosjud requires.
3. Where a holy disposition is a real likeness to God, vre
must ever hunil>ly remember, the vast disproportion between
the oiiginal and the copy. The image of God is very imper-
fect in the best in the present state, even in comparison of what
they tliemselves vaW arrive at in a fiitiiro M'orld. " God is
light and in him there is no darkness at all," 1 John i. 5. By
whicli, as tlie fol]o\Anng words lead us to understand the apostle,
the thing ]ninci])ally intended is, that God is lioly without any
alloy, or mixture of impurity, or any possibility of it. How
hr is this from our present case ? While the flesh is in us lust-
ing against the spirit ; while we have not yet attained, nor are
already perfect in any grace, even to that degree of perfection
to which we shall attain ! And even when we shall be changed
into the same image, from glory to glori/ when our refine-
ment shall be after the heavenly measure ; there will still' be
an infinite disproportion, between God and the most perfect
creature. This is the ground of those strong figures, Job iv.
18. *' His angels he charged Avith folly," and chap. xv. 15.
*' The heavens are not clean in his sight." Not that there is
any actual impurity in heaven ; but God is holy in a more per-
fect manner, than any creature is, or can be. His perfections
are necessary in him ; it is impossible from the nature of the
thing, that they should be otherwise : !)ut this cannot be ascri-
bed to creatures ; some angels have fallen, and all the race of
mankind ; and though, as they are now in heaven, they tliat
are holy, shall be holy still, yet this is not from a necessity of
nature, but from the grace of God. And while the divine
perfection cannot admit of addition, we have reason to appre-
hend that the saints in glory will still be proceeding to higher
and more complete degrees of conformity to God.
4. Those perfections of God, to which the divine nature in
us, bears some likeness, may in many cases express themselves
in different instances in God and us, according to the different
state and condition wherein he and we stand. The general
notion of goodness, mercy, justice, truth, &c. is the same
when applied to God, or to a creature ; or else there would
be no room for aiguing from the one to the other. But as
God is most perfectly good and merciful, and just and true,
c ^2
36 THE CHRISTIAN TEMPER
while we are imj)erfectly so ; so he displays these perfections
by many ways, wherein we cannot pretend to imitate him, as
he is infinitely exalted above us ; and he may do many thmgs
without impeachment of liis perfections, as he is an absolute
sovereign, which will by no means warrant us to do the like.
To instance in the attribute of justice. God has a full right
and property in all his creatures, and therefore an absolute au-
thority to govern, and to dispose of them in any way he
pleases ; they have no rights but ^hat are borrowed from him,
and therefore none that can justly be pleaded against him. He
must be just to himself, in maintahiing his own unalienable
rights : but he may do what he will with his own, as far as
his own wisdom and goodness wdl allow, or farther than he
has been pleased to lay himself under engagements by promise.
Justice in us requires our strict observance of all the rights
wliich God or our fellow-creatures have j&'om us, as he our
Lord and lawgiver hath settled them.
The sum of all is tliis : As far as we are in a disposition to
act like God, where we have allowance and ability to aspire at
and express a conformity, so far we are partakers of a divine
nature. I now proceed,
II. To point at some principal instances, wherein the new
nature is a resemblance of God. I shall not so much enlarge
upon particulars here, as I should otherwise do, because most
of them will occur again more distinctly to be considered, when
several branches of the Christian temper, come to be treated of
in order.
1 . As it is a JioIt/ disposition, it is a conformity to a Jwh/
God. Hohness comprehends all moral excellencies, and an
aversion to all moral evil ; and therefore may be considered as
including every particular excellence that can be mentioned.
It bespeaks a general rectitude of nature, and a separation from
moral evil of every kind. The new nature is said to be
" created after God in true holiness," Eph. iv. 24. God's
holiness is his possession of every moral excellence in the most
perfect manner, and so as to be at an infinite distance from
every moral evil, or what can be called sin. No attribute is
more frequently ascribed to him in scripture ; and with pecu-
har marks of distinction. " Thou only art holy," Rev. xv.
4. " He cannot be tempted with evil," Jam. i. 13. " He
A DIVINE NATURE. 3J
is of p-nrer eyes than to beliokl evil, and he cannot look n]v)n
ini(|nity," Hab. i. lo. that is, without (lisaj)proving it. " He
is olorious in Iioliness,*^ Exod. xv. 1 3. He reckons it his pe-
cnhar glory. But though his holiness is so complete and abso-
lute in the degree of it, and so necessary in the ground of it,
that in that respect no creature can be like him ; yet it is re-
presented as a thing in his design, " that we should be partakers
of his holiness," Heb. xii. 10. And it is a precept to us,
that "as he which hath called us is holy, so we should be holy
in all manner of conversation,'* 1 Pet. i. 15. This last
passage may ser\^e in some measure to explain, liow we are re-
quired to bear God's image in holiness. We cannot perfectly
be like him in this character in degree, but we should aspire to
*•* be holy in all manner of eonversiition :" that is. As God's
lioliness, signifies the universal rectitutle of his nature, and his
utter avwsion to all evil ; so we should be adorned in heart
and life, with the whole chain of graces and virtues becoming
our nature, and abhor evil of every kind. We should not only
be solicitous about one or another particular excellence, but an
universal rectitude ; nor satisfy ourselves with declaring war
against a particular sin, but be at mortal enmity with every
known sin. That, and that alone, is a gospel conformity to
divine holiness ; and where the divine nature is formed, there
is that likeness, though not M'ithout imperfection in all.
'2. As it is a disposition " foundeil in light and knoAvledge,"
it bears in our measure a resemblance of God. Thus, f/ie
new man, is said to be *' renewed in knowledge, after the
image of him that created him," Col. iii. 10. It is the pecu-
liar glory of the blessed God, that he sees all things, and all
their relations in one entire unerring view ; so that it is not
possible that he should be nn'staken or misled at any time, that
lie should do any thing rashly or af-'random. Tlie acts (^ his
will, (to speak of God after the manner of men, and in a way
accommodated to our aj)preliension,) are always suitable to the
perfect light of his understanding. Man in innocence, had
light sufficient to discern all that was right and tit for him to
do, and was disposed to follow that light : this was the recti-
tude, the orderly state of his nature. But by the apostacy, the
light which was in him is become darkness ; igTiurance and
error mislead him, or the light of his mind is ineffectual, and
overpowered in its influence by headstrong appetites and j)as-
c3
38 THE CHRISTIAN TEMPER
sions. Now the first step towards a maii*s coming to him-
self agaiu, and recovering- the image of God upon him, is the
re-entrance of Hght into the mind, and that with such efficacy,
as to renew the dispositions of the soul hy it. Hence, as
God's perfect holiness is described by his being perfect light,
"God is light, and in liim is no darkness at all,'* 1 John i,
5. so our sinful state is described, by 'walking in darkness ;
and our renewed state, by "walking in the light, as he is in
the light," ver. 6, 7.
3. As it is a disposition to righteousness^ to do justice to
all, it is a conformity to God. " The new man is after God,
created in righteousness," Eph. iv. 24. This is a perfection
often ascribed to God. " He is righteous in all his ways.
Is there unrighteousness with God? (says the apostle ;) God
forbid," Rom. ix. 14. Though sometimes " clouds and
darkness are round about him," so that we may not be able
at present, to give a thorough account of the justice of his pro-
ceedings ; " yet for certain, righteousness and judgment are
the habitation of his throne," Psal. xcvii. 2. And as this is a
necessary perfection of his own nature, so he cannot but love it
in his creatures. " The righteous Lord loveth righteousness,"
Psal. xi. 7* When the temper of our souls is to do righteous-
ness, to give God his rights, and our fellow-creatures theirs,
according to all the claims they have from us in our several
stations and relations, this is a resemblance of God ; and such
a one as the scripture makes necessary to prove our relation to
him. " In this the children of God are manifest, and the
childi'en of the devil. Whosoever doth not righteousness, is
not of God, neither he that loveth not his brother" 1 John iii.
10. Which last character leads me to observe, that the Chris-
tian temper is eminently a godlike temper.
4. As it includes goodness, love, a?id mercy, in it. These
are illustrious attributes of God, wherein he particularly
glories, and of which he has given most bright and frequent
instances. In these we are eminently called to imitate him.
So great is the benignity of his nature, that it is said of him
more than once, God is love : and correspondent to this diAdne
excellence, St John calls upon us ; " Beloved, let us love one
another ; for love is of God ; and every one that loveth, is
born of God, and knoweth God. He that loveth not, know-
eth not God j for God is love," 1 John iv. 7> 8. " God is
A DIVINE NATURE. SQ
love ; and he that dwelleth in love, dwelleth in God, and God in
him, ver. IG. And the exhortation to imitate God, which ano-
ther apostle gives, though expressed in general terms, yet plainly
apj)wirs hy the connection, to refer j)articularly to this excellence,
Eph. iv. 31, 32. "Let all bitterness, and wrath, and anger,
and clamour, and evil speaking, be put away from you, w^ith
all malice : and be ye kind one to another, tender hearted, for-
giving one another, even as God for Christ's sake hath forgiven
you." Immediately it follows, chap. v. 1, 2. " 13e ye there-
fore followers of God as dear children, and walk in love." When
we love all good men with a })articular affection, because of
God's holy image upon them, we write in our measure after
liis copy, for he does so too. But he is also good to all ; his
tender mercies are over all his works ; creation, ])rovidence
and redemption, are full of the displays of his good-will and
grace ; he is rich in mercy to the miserable, to the unworthy,
to his enemies. The evidences then of a godlike temper in us,
will be the more conspicuous, by how much the more diffusive,
and free, and thsinterested our affections are ; by how much the
readier we are to shew compassion to the miserable, forbearance
to the injurious, and a hearty good-will to our enemies. This
last instance of likeness to God, is prest upon us in the strong-
est terms by our blessed Sa^^om-, Matth. v. 44, &c. " I say
unto you, love your enemies, bless them that curse you, do
good to them that hate you, and pray for them \vhich despite-
fully use you and persecute you : that ye may be the children
of your Father wliicli is in heaven." (That is. Shew yourselves
to be so by acting like him ;) For he maketh his sun to rise
upon the evil, and upon the good, and sendeth rain on the just,
and on the unjust. For if ye love them [only] which love you,
what reward have ye ? do not even the pubhcans the same ?**
And he closes all with those emplmtical expressions, ver. 48.
*' Be ye therefoi'e perfect, even as your Father wlii(.h is in hea-
ven is perfect.'* By which we may understand him to mean
one of these two things : either that in this branch of imitation,
every good man should aim at the fullest conformitv to God
possible : here be perfectly like God as flir as you can ; there
is no danger of over-doing : or that there is no part of the image
of God, which we can bear in this life, that is more perfect! \e
of our natures.
5. As it comprehends truth and faithfulness* It is the
c4
40 THE CHRISTIAN TEMPER
g-lory of God to be a God of truths Deut. xxxii. 4. and of
his people, that they " are chikhen that will not lie," Isa. Ixiii*
8. God is faithful to all his promises and engagements ;
*' faithful is he that hath promised." And it becomes us to
be so in all the engag-ements we lay ourselves under to God or
man ; when we "vow to pay unto the Lord ; and if we have
sworn to our own hurt, yet not to change ;" that is, if \\% have
engaged ourselves even to a disadvantageous bargain with our
neighbours, we must stand to it ; which is made one character
of a citizen of Zion, Psal. xv. 4. God is sincere in his decla-
rations ; and so should we be in all our professions of respect
either to God or man. If we profess honour and regard,
either to God or man *witli our lipSy while our heart is set a
contrary way, this is altogether an ungodlike conduct,
I will conclude \Adth some inferences.
1. We may collect, what we should esteem the most sub-
stantial part of religion ; that which constitutes a cUvine nature
in us. This is the end of religion ; and I may say, the very
soul of it. Some of the wiser heathens were sensible of this,
and the scripture in the text, you see, makes it to be the de-
sign of the gospel. Would to God, that none who pretend to
religion, would rest short of this, or substitute something else
in the room of it ; either that which is merely external, or
those things which are rather the means of religion than re-
ligion itself. And indeed, we may have some light from this
to discern what truths are of most importance in religion, and
what errors are most fatal ; those which most directly and evi-
dently, tend either to the promoting or obstruction of the di-
vine nature in us.
2. We may see with thanl<:fulness, the advantages we have
for a divine life beyond the heathen world, by the fuller notices
given us in scripture of the divine perfections, after which we
are to copy. If men can be sunk so low, as to think God alto-
gether such a one as themselves, in their depraved inclinations,
it is no wonder if this sets them loose from all the restraints
of virtue and goodness, Psal. 1. 21. This was the case of the
heathen world. " They became vain in their imaginations,
and their foolish heart was darkened ; and changed the glory
of the incorruptible God into an image made like to corrupti-
ble man, and to birds, and fourfooted beasts, and creeping
things," Rom. i. 21, 23. And along with this debasing of
A niVIXE NATURE. 41
the blessed God, by such mean and base imaofes of him, they
sunk so low, as to assign to those, they worshipped the vicious
affections and passions which were found in men and beasts.
And then no wonder that we find wliat follows in ver. ':Zi<.
" tliat therefore God ^ave them up to uncleanness, throuLrJi
the lusts of their own hearts." God in just judg-mcnt, left
them to pursue the natural tendency of those unworthy a])pre-
Jiensions which they had entertained concerning- him, to sink
into all manner of vice, and to become like those false fifods
which they had imagined to themselves. Blessed be God,
that we have the knowledge of the living and true God ; but
we must be more inexcusable than they, if when we have
righter notions of God, we should still continue unlike him,
and bear more of the resemblance of the false gods which the
heathen world worshijiped.
3. We may see the necessity of the new nature, in order to
our happiness in God, that *' if we say, we have fellowship
with him, and walk in darkness, we lie, and do not the truth,"
1 John i. .5, 6. It would be altogether inconsistent with his
honour to treat us with special fiivour and friendship, if our
tem])ers are contrary to his blessed nature ; for " he is not a
God, that hath pleasure in wickedness, neither shall evil dwell
M'ith him : therefore the foolish shall not stand in his sight, he
hateth all workers of iniquity," Psal. v. 4, 5. Nor could we
ourselves be haj)py in God, without a correspondence of tem-
per by a divine nature in us. And therefore, " He that hath
this hope purificth himself, as God is piu'e," 1 John iii. 3.
4. Let that therefore, which is here represented to be the
design of the gospel, be made the great aim and scope of every
one of us, that we mav be ])artakers of a divine nature. If we
find another temper ruling, let us not rest till it be altered ; if
Ave feel somewhat of this godlike sj)irit working in us, let us
daily cultivate it more and more. The apostle, I observed, in
the following words, sums this up in two branches ; escaj,»ing
the pollutions which render us unlike God ; and cultivating
the graces, wherein his resemblance consists. Let it be our
daily care to do both.
To overcome and deface those impressions, which make us
unlike to God ; or to " cleanse ourselves from all filthliiess of
fle^h and spirit," as in 2 Cor. vii. 1. To raze out the image
4^ THE CHRISTIAN TEMPER
of the beast, in the government of unbridled appetite and of
carnal aflections ; and that, which is yet more directly contrary
to God, the proper image of the devil, in hatred and malice,
in rage and cruelty, in pride and impatience, and revenge.
And besides this, to have those dispositions formed in us,
and in more legible characters wherein we are capable of the
image of God ; or to be perfecting holiness in his fear.
In order to tliis,
We should carefully improve the consideration of gospel
promises, as we are called to do in the text, and in 2 Cor. vii.
1. " Having these promises, dearly beloved, let us cleanse
ourselves,'* &c. We have the promise of the forgiveness of
sins ; how should this excite us to forsake them in gratitude to
the wonderful mercy of God, and as ever we would not re-
main under the guilt of our sins, when a way is opened for
our escape ; the grace of the Holy Spirit is promised, by
which it is become a practicable thing, how low soever we
are fallen, to recover this blessed likeness ; it is his province
thus to sanctify us ; and we are encouraged to pray for him to
that purpose, and to apply ourselves to the mortification of the
deeds of the body by his aids, as present with us, Rom. viii.
13. We have the great promise of eternal life, and of per-
fect holiness and happiness therein, to animate our endeavours,
and quicken our pace, that if possible, we may *' attain to the
resurrection of the dead."
We should improve divine providences to the same pur-
pose. His benefits, kindly to draw our- liearts nearer to
him ; and his chastisements, according to their friendly de-
sign and tendency, to make us *' partakers of his holiness,"
Heb. xii. 10.
And his holy ordinances, meditation, and prayer, and
praise, all our hearing and reading, and attendance at the
Lord's table, should always be engaged in with this view.
We should not rest in them as our ultimate end ; but con-
sider them as rather the means of religion, than the end of
it ; and account ourselves no farther the better for them,
than as they promote our conformity to God.
If we make this our sincere scope and aim, God will
accept our upright endeavours, though we must be sensible
we have not yet attained, nor are already perfect : and he
A DIVINE NATURE. 43
w\\\ assist US by his Spirit to gain farther ground, and come
nearer to our designed end. As we do so, our relation to
God will become more evident, our present conmiunion with
him more full, and the heavenly perfection a more grateful,
and a more certain prospect.
SERMON IV.
THE CHRISTIAN TEMPER THE SAME MIND
WHICH WAS IN CHRIST.
Phil. ii. 5.
Let tilts mind he in you, 'which was also in Christ Jesus.
f il HE apostle had been exhorting Christians in the former
1, verses of the chapter to mutual love, and humility, and
a public spirit ; and enforces his exliortation in the text by di-
recting their eye to the example of Christ. ' It becomes you
to cultivate such a temper in your own minds, since Christ Je-
sus expressed the same temper, which I am recommending to
you :' of which St Paul gives an illustrious instance in the
words following. But though his exhortation points particu-
larly to tliose holy dispositions which we had just before had
occiision to speak of ; yet the argument from Christ's example
for those particular graces equally holds as to others ; and in-
deed supposes, that, as far as we can, we should endeavour to
be of the same mind with him in all cases ; that our minds
should have the same turn and biass, as Christ's mind appear-
ed to have.
CIn-istianity, as was shewn in the last discourse, calls us to
a temper resembling the blessed God : that is the greatest
character wliich can be given of it. But it is a more familiar
view of it, to consider it as a conformity to the Son of God in
our nature and in this light I would now discourse of it, mak-
ing this ol)servation upon the words,
That the mind or temper of a Christian, shoidd he con-
formahle to the mind which Christ e.vpressed.
In the prosecution of which, I would, first, offer some
things wliich I judge necessary to be observed for the due
THE christian's mind, etc. 45
stating- of tills point. Sdly, Sliew tlie reasons, why Christians
should be hke minded witli Christ. And then conclude uith
some reflections.
I. I would offer some things needful to he taken notice of,
in order to the due stating of this truth, that our minds and
tempers should bear a resemblance to Christ's. Me are nei-
ther to apprehend on the one hand, that Christ gave us an
example of every thing which is amiable and necessary in our
teinj)ers according" to the Christian rule ; nor on the other
hand, that we should aim at an imitation of Christ in every
thing without distinction, which we hnd in the gospel-history
related concerning him.
1, There are some things necessary to be found in the tem-
per of a Christian, in which Me cannot consider Christ as an
example. In ])articular, all those graces in us, which suppose
our j)ersonal guilt and oiu" fallen state, could not be exemplified
to us by our Saviour. He " knew no sin ;" but was perfectly
" holy, harmless, undefiled separate from sinners ;'* and there-
fore coidd not express the dispositions, which only liecome us,
because we had lost our innocence. For this reason we can-
not expect to find in Christ's pattern either of those things
which the apostle mentions as the sum of his preacliing, both
to the Jews, and to the Greeks, and which are necessary and
most amiable parts ofthe temper of a Christian; namely, "repen-
tance towards God, and faith towards oiu' Lord Jesus Christ,"
Acts XX. 21. He was so perfectly righteous a person, that he
needed no repentance : and if he had needed a mediator to
come to God, he could not have made reconciliation for us ;
but he is himself our mediator, in whom we as sinful creatures
are required to believe and confide, in order to our acceptance
with God. Faith and repentance suppose our revolt, and are
necessary means and steps, in our present deplorable condition,
to our coming- to ourselves. But Christ is to be considered as
our pattern in all the holy dispositions becoming our nature
in its original and regular state : he had that mind in him,
which man uncorrupted should have, and to which sinful men
are recovered in the way of faith and re])entauce.
2. There are some things related of Christ, which were
truly excellent and amiable in him, but we nmst not pretend to
unitate, that is, not to do the same actions j though even in
46 THE CHRISTIAM*S MIND
them, the mind or temper, with wliicli he did tliem, may be a
subject of imitation to us. It is impossible for us to do some
of the works which he did, and it would be impious to attempt
others. One obvious distinction may carry us tlu'ough this
matter, namely, that we thstinguish between what Christ did
as Messiah and mediator, and what he did as a partaker of the
human nature. What he did under the character of Messiah,
was peculiar to himself, and not designed to put us upon doing
likewise.
Some things he performed to qualify himself as man for his
extraordinary work ; as for instance he fasted forty days and
forty nights. This was done upon an extraordinary impulse
of the Ploly Spirit, Matt. iv. 1, 2. when he had newly been
consecrated to his high office at his baptism ; and he must
necessarily have had extraordinary supports in it. Moses and
Elias, tAvo extraordinary prophets and types of him, had been
enabled to do the same before him ; as we read, Exod. xxiv.
18. 1 Kings xix. 8. Now we may consider this act of Christ,
as thus far instructive to us, that when we are called out to any
peculiar service, fasting and prayer and retirement are very
good pi-eparations for it : but if any should pretend, as some
enthusiasts have done, without a like extraordinary call, and a
reasonable prospect of effectual support, to fast as long as
Christ did ; it would be tempting God to the last degTee, and
must end in their own confusion : or to call the observation of
forty days, by fasting some part of every day, or by abstaining
only from some sorts of food, an imitation of Clii'ist's fasting,
which was for forty days and nights entire without refreshment ;
is but to ape one of his miracles, without any support from
reason or scripture.
All those extraordinary works which he virrought himself, or
enabled his apostles and first disciples to perform, in confirma-
tion of his mission and gospel, must also be looked upon as
things altogether above us, and which admit not of any imi-
tation.
And the same is to be said of those things, which he did in
execution of his peculiar offices. As the great prophet of the
church he declared the hidden counsel of God ; as the king of
it, he sent out extraordinary messengers to be his apostles and
ministers, he abolished the Jewish institution, and set up a new
one J and as our high-priest, he offered Iiimself a sacrifice.
THE SAME AS CIIRIST's. 47
It would be blasphemy for any to pretend to copy after him in
these thin;L(s, which were his peculiars.
And when we find him giving severe names to the Scribes
and Pliarisees, and censuring the hypocrisy and ftilse disguises
of otliers, mIio made a fair appearance, which for certain he
always did most justly, because he knew ]ierfectly wiiat was in
men ; yet this will not justify us hi calling men hypocrites,
and fools, and blind, or in passing a damnatory sentence u])on
men, who ap})ear conscientious, unless we had his knowledge
of Ixearts, and his special and extraordinary commission.
And yet, as Avas hinted, the mind and disposition he expres-
sed even in many of his most extraordinary actions, may justly
be considered for our imitation in our ordinary state. A cheer-
ful obedience to God and regard to liis glory, an unwearied
and vigorous application to his work, a zeal against sin and
love to mankind, shone forth illustriously in his extraordinary
as well as his ordinary actions, and should excite us to be like
minded. It is observable to this purpose, that the very instance
given by the apostle immediately after the text, is an action
most peculiar to the Lord Jesus himself, and absolutely imita-
ble in the same kind by us ; that when he was " in the form
of God, and thought it no robbery to be equal with God,
[the Father] yet he made liimself of no reputation, took ujion
him the form of a servant, and became obedient ur.to death."
Here the action of Christ, Avhicli the apostle singles out for
liis instance, is only j)roposed to our foith ; but the mind and
temper he shewed in that wonderful course of action is ]>ro-
posed to our imitation, that is, the love to mankind, the humi-
lit}', the public spirit, m Inch did so signally appear in his vol-
untary abasement of himself from the highest glory to accom-
plish the work of our salvation.
The sum of all is this. It should be our endeavour, as
near as we can, to resemble the mind of Cln^ist, as we find it
described in the gospel ; to express the same mind in like in-
stances, as far as we are in the same circumstances ; or else
to shew a conformity of spirit to him, in such other instances
as our condition will admit, where we cannot shew it in the
same. And so I come,
II. To propose some reasons, why Christians should en-
48 THE christian's mind
deavour to copy after the mind and temper of Christ. And
to that end will insist upon three general considerations.
1. It was evidently the design of God to set his son before
us as the model of the Christian temper. This was one er-
rand on which he came into the world, though not the only
one, to give a living representation of those graces and virtues,
which are truly pleasing to God in the human nature. He
would not only set out our duty before us in his laws, but also
in the more strilcing way of a living and a strong example.
This was not so needful for us in the innocent state, while the
mind was sufficiently clear to apprehend the wdl of God with-
out any prepossessions against it, and the inclination regular,
God's law being written in the heart. But in our fallen con-
dition, God saw meet in his wisdom and grace, not only to
grant us the light of a supernatural revelation, to revive the
notices of our duty which were defaced, or greatly obscured by
the apostacy ; but also to set a fair transcript of that in our
view in the living pattern of his own Son in our nature, that
we might be brought thereby at once both to learn and love our
tluty.^
We might reasonably conclude it to be the mind of God,
that we should eye the pattern of Christ, when we find the
scripture (hrecting us to imitate inferior examples, as far as
they are good : to *' be followers of them, who through faith
and patience inherit the promises, Heb. vi. ;22. To animate
ourselves in our Christian race, by considering the great cloud
qfxiitnesses we have to the like course among the excellent of
the earth," Heb. xii. 1. And to remember inferior pastors,
who ministerially spoke to vs the "word of the Lord ; and to
" follow their faith, considering the end of their conversation,"
chap. xiii. 7^ Much more therefore, for certain, would he
have us attend to the more excellent and instructive pattern of
the great shepherd of the sheep.
The care he has taken to make us acquainted with the tem-
per and life of Christ, is a clear evidence how high a place the
imitation of him was to bear in Cliristianity. It ought to be
considered by us to this purpose, how great a part of the New
Testament the life and actions of our blessed Saviour make.
No less than four evangelists were employed and inspired by
the Holy Ghost, to leave an account of this for the use of the
church in all ages j that by the mouth of so many witnesses.
THE SAME AS ciirist's. 49
who had companied with him, all niight be established : all of
them joining in some things in the same testimony ; and in
other matters one supplying what the other had omitted.
They, who had perfect understanding of all things from the
very first, as eye-witnesses, ^vTote these things in order, that
we might know the certainty of them, Luke i. 3, 4-. Now
as the intention of ^^Titing any life should be principally direct-
ed to this view, to lead others to imitation as far as there is
any excellency in it : so, when the Spirit of God has made so
great a j)art of the New Testament to be a relation of the life
of Christ, this is evidently his wise contrivance to draw Chris-
tians to a resemblance of him.
But this design is put out of question by the most express
declarations to that purpose. Christ himself took care to lead
his disciples to consider him as their teacher, not only by his
doctrine but by his practice. " If any man will come after me,
he plainly tells his hearers, he must follow me," Mat. xvi. 24.
he must learn of Jesus to be meek and lowly ; not only be-
cause he inculcated these graces by liis doctrine ; j^Matt. v. 5,
8.] but because " he was meek and lowly himself,'* Matt. xi.
29. His disciples must " love one another, as he loved them,"
John XV. 12. Upon one occasion he chose to do a thhig which
in itself was not absolutely necessary to be done either by him
or by them in the letter of it, to wash their feet ; on purpose
by that emblem to convey this general instruction to them, that
they should tiead in his steps : that is the moral he gives of
it himself, John xiii. 15. "I have given you an example,
that ye should do as I have done to you." And when his
apostles, after his ascension, had converted people to the Chris-
tian faith, they refer them upon all occasions to the temper and
actions of Christ, as a copy which they were expected by their
Christianity to write after : and they make use of one passage
or other in his history, as the most powerful engagement to a
correspondent practice. We are declared to be ''predestinated
by God to be conformed to the image of his Son,'* Rom. viii.
29. Our Christian calling^is reduced to this, that we should
*' follow Christ's steps," 1 Pet. ii. 21. Our abiding in him,
in the faith and profession of Christianity, is to be proved by
our walking as he also walked, 1 John ii. 6. And we are to
have him in our eye, to look unto Jesus and his behaviour, in
running the whole of the race set before us, Heb. xii. 2. And
D
50- THE CHRISTIANAS MIND
certainly the design of God in giving us the benefit of such
an example, claims our closest regard. Especially since,
2. He was a pattern admirably fit to be proposed to our imi-
fetion : and that upon the following accounts.
(1.) He was an example in our own nature. We are cal-
led to be followers of God ; and the new nature is, as hath
been shewn, in many respects a godlike nature. But in
several particulars of human excellence, God cannot be a
proper pattern. The difference between God and the crea-
ture, between the relation on his part and on ours, will not
allow him to be an example in any of the duties of creatures as
such. An independent Being, as the blessed God necessarily
is, cannot go before us in fear and reverence, in trust and con-
fidence in another, in subjection and obedience to the authority
and law of a superior. His perfect blessedness in himself
makes it impossible, that we should have in him a pattern of
the temper and behaviour proper for us under afflictions, be-
cause he is out of the reach of any. His majesty cannot
stoop so low, as to teach us by his ovm. practice our social
duties to fellow-creatures, because they are all his subjects,
and not his equals. And if the Son of God had ap-
peared only in the glory of his divinity, he could not have been
our example in these things : but since he is become partaker
of flesh and blood his example is properly human, accom-
modate to our condition, fit to shew us how men ought to
act.
Upon this account his pattern is more suitable, than an
angelical one could have been. The scripture sometimes calls
us to imitate the angels, in the purity of their natures, and
their vigour and cheerfulness in the service of God : but they
are not so apt to affect and influence us, as a pattern in our
own nature. Chiist had what they have not, like natural af-
fections and passions with us by occasion of an earthly body ;
he was subject to hunger and thirst, as well as we ; capable
of weariness and pain, of joy and sorrow, of love and com-
passion, and anger ; and therefore was the more proper to
teach us how to govern our appetites and regulate our passions.
He was the fitter to be an example to men, as well as a sacri-
fice for them, in that *' he took not on him the nature of angels,
but the seed of Abraliam," Heb. ii. 1 6.
2. His circumstances and conduct in our nature adapted
THE SAME AS CHIIIST*S. ,51
his example to the most g-eneral use. He suited himself, as
far as he could do without sin, to the common state of human
nature, that his pattern might be the more extensively useful.
The ^eatest ])art of mankind are placed by providence in a
low condition : and Christ by exemplifying- the graces suited
especially to such a state, accommodated himself to the in-
struction and benefit of the greatest number of men ; and
yet sviice it was the result of his own gracious choice, that
he appeared in such a condition, though he possessed origi-
nally the riches of the Godliead, he loudly speaks humility to
the greatest.
His conversation was with all the freedom and familiarity
that could be desired. We find no peculiar rigours or sin-
gularity in his way of living ; in which he takes notice him-
self of the diiference between him and Joh?i the Baptisty Mat.
xi. 18, 19. He did not sequester himself from the world to
Hve as a recluse ; but led an active life upon the public stage,
appeared in the places where people were used to come to-
gether, conversed freely with all sorts, and went about doing
good. This conduct made his example the more grateful,
and at the same time to appear such, that every one in
common life might feel liimself under engagements to imitate
him.
Thirdly y His example was perfect, so that it hath the force
of a rule. This cannot be said of the best men upon earth ;
their actions must be tried by a further rule, before we ven-
ture to follow them. But it is the character of Christ's ex-
ample, that it hath the authority of a rule, as well as the ad-
vantage of an example : so that other examples are to be
judged of by it, 1 Cor. xi. 1. *' Be ye followers of me, even
as I am of Christ."
It is perfect also in another respect, as it exemplifies to us
all the graces and duties of the human nature, as it came out
of the hands of God ; it was a living plan of the regards due
from man by the divine law to God, to his fellow-creatures,
and to himself. I intend not here to go over the particulars
of this great example ; it may be more proper, as we go along
in considering the several branches of the Christian temper, to
recommend each by the example he gave of it. To any one
who attends to the gospel-history, it must appear, that hum-
ility and self denial, zeal for God's glory and compassion to
D 2
5^ THE christian's MIND
souls, usefulness to all and disinterested g"oodness, contempt of
this \yorld and heavenly-niiudedness, patience under sufferings
and resignation to the will of God in all things, eminently
shone out in the man Christ Jesus : that he redeemed his time,
improved all opportunities for service, sought the honour of
God in all his actions, fervently prayed to him in all dif-
ficulties, trusted in him in all dangers ; counted no service, no
suffering too hard to which he called hun ; and was obethent
even doA^Ti to death. In a word, he acted just as men are
obliged to act : and in all the parts of the Christian temper,
excepting those which suppose personal guilt, we may derive
light and warmth from the steady contemplation of Christ's
example.
3. The relations, in which we stand to Christ, and the con-
cern we have with him, lay us under the strongest engage-
ments to endeavom' a resemblance.
He is our best friend, vouchsafes to call us his friendSy
and has engaged u« by the most endearing acts of kindness :
mid how easily do intimate friends ran into a similitude of mind
and manners ?
He is our Lord and Master, and we pfofess to be his dis-
ciples ; and certainly the disciple should be like his master.
** If any man will come after me, (says Christ,) let him fol-
low me," Matt, xvi. f^4. Christ presses this argument with
the greatest force upon his disciples, in the days of his abode
below, John xiii. 13 — 16. " Ye call me Master and Lord,
and ye say well ; for so I am. If I then, your Lord and
Master, have washed your feet, ye also ought to wash one
another's feet. For I have given you an example, that ye
should do as I have done to you. Verily, verily, I say unto
you, the servant is not greater than his Lord ; neither he that
is sent, greater than he that hath sent him." In the several
sects of philosophers among the heathen, the practice as well
as the precepts of their masters, had a mighty influence upon
those who called themselves their disciples : they were used
carefully to record the actions of their founders, and to be
censured or applauded, by fi'iends or enemies, as they de-
generated from their virtues, or copied after them. Christ is
the author and finisher of our faith^ the head of our religion; .
and should we not resemble him, if we suffer ourselves to be
called Christians from his name ? Some of those among the
THi: SAMK AS CIIUISTS. 53
heathen, ^vho delivered tlie best precepts, were very far from
recommending them by a suitable practice ; and they did more
hurt to the world by their ill examples, than service by their
wholesome instructions. This was too much the case among
the Je\vish teachers in Christ's own time : he could say no
more in their favor than this, Mattli. xxiii. ^2, 3. " The scribes
and the pharisees sit in Moses' seat ; (they are your stated
public instructors:) All therefore, whatsoever they bid. you
observe, that observe and do." We must for certain under-
stand him with a limitation, as far as they spoke agreeably to
** the law and the testimony ;" for he had admonished his
hearers more than once, that sometimes they were hlirtd guides
even in their doctrine, and not to be followed absolutely in that.
And still he was forced to add farther ; " but do not ye after
their works ; for they say, and do not." While their doctrine
was amiss in some things, their practice was much more ir-
regular. But Christ was a master, wiiose j)irit." And after the aj)ostle hath
she\Mi, how effectual a provision is made by the gift of tJic
Spirit of life^ and by GocCs sending his oiai Son into the
world, both in order to our pardon, and our recovery to holi-
ness, ver. 2-— 4. he proceeds more fully to explain the charac-
ter, ^^'hich he had given of Christians, and to urge the neces-
sity of it.
Would you know, whether you are in Christ, and may be
esteemed in the sense of the gospel to walk not after the flesh,
but after the spirit ? The apostle tells you ver. 5. " They
that are after the flesh do mind the things of the flesh ; but
they that are after the spirit, the things of the spirit." And
to shew, that it is of the utmost consequence to us, as ever we
would escape condemnation, to sge tliat we mind not the things
of the flesh, but those of the spirit ; he adds in tlie text, *' ior
to be carnally minded is death ; but to be spiritually minded,
is life and peace."
In the words we have,
I. Two very opposite characters ; to be carnally minded^
and to be spiritually minded. Characters, which divide all
mankind into two parties. Every man must be denominated
either the one or the other of these. However people may
agree or disagi'ee in other things, here is the most essential
and wide difference that can be between man and man, tha^i
some are carnally^ and others spiritually minded. And yet
on the other hand, there is often such a mixture in the temper
of those, to whom these very different characters belong, that
contributes not a little on both sides to darken the character,
unless diligent care and serious consideration be used to know,
which in truth is our own. But then, to excite our concern
for making this discovery, and to convince us of the great
preference due to the one above the other j
II. The horrid evil and miserable effects of the one, and
the excellence and good consequences of the other are set be-
fore us. The one is deaths and, as it follows in the next
verse, enmity against God : but the other is lij'c and pcacc^
58 A CARNAL AND
I shall pursue the subject under these two general heads,
into wliich it has been branched.
I. I am to explain the different tempers of mind, which
are expressed here, and opposed the one to the other, viz. the
minding of the fksli, and the 7ninding of the spirit.
The flesli and the spirit^ may be understood here, either as
principles, or as objects of those exercises of the mind meant
by the word, ' mid thii^st'iu^ aflcr riii;hteousness. The reason
is ;.that either matters of a spiritual nature are in their account
merely imagkiary, without substance and reality ; or some pre-
sent good is much more suitable to their taste and inclination.
Thus " folly is joy to him that is destitute of wisdom," Prov.
XV. 21.
In the nature of the thing then, and at present, what the
apostle says evidently holds true.
'2. This is farther true in respect of God's sentence and
constitution. To be carnallij minded, is death ; or the way
to death, to everlasting wrath and misery : hut to be spiritic-
allij minded, is life and peace, or the way to eternal life and
happiness.
1st, The carnal mind must issue in everlasting death. Not
that the future punishment aaiII be an extinction of being ;
happy would it be in comparison for the men of this world, if
that A\ere the case ; but Avhile they continue in being and sense,
their condition will justly deserve the character of death, the
second death. In the future state their spiritual death Mill be
fixed and consummated. The enmity against God, which is
now the prevailing character of a carnal mind, will then rise
to its utmost height. All the remains of virtuous inclination
or of good nature, as we call it, which might seem to be in
men here, will be totally extinguished, when they leave tlie
world in their sins : and " he that was filthy, will be filthy
still.'* There will be an entire end of all that looks like feli-
city. For they Mill be stripped of all the sensual emplojinents,
in ^vhich they placed their happiness on earth : not so nnich
as a drop of Xi'ater to cool the tongue will be found there,
Luke xvi. 24. And for the true happiness of the heavenly
state, they neither will be admitted to a share in it ; nor will
liave any taste for it, if it were witliin their reach. And be-
74f A CARNAL AND
side this, all which can make misery consummate, will be in-
flicted. The wrath of a living God, the fire of hell, the worm
of an accusing conscience, and the society of devils and wick-
ed men, then ungrateful enough, shall concur to their everlast-
ing destruction. The scripture uses many phrases and em-
blems to describe that misery in its horrible nature : and
among the rest, this of death in particular, as the most formi-
dable thing to nature. *' Sin, when it is finished, bringeth
forth death," Jam. i. 15. '* The end of these things is death,"
Rom. vi. 21. " The wages of sin is death,' ' ver. 23. So here,
to he carnally minded is death. That is,
Without repentance and a change before they leave the
world, men of this character are doomed to eternal death by
God, the judge of all. "If ye live after the flesh, (says the
apostle in this chapter, ver. 13.) ye shall die." This is the
sentence, which God has published against all such ; which
he will never reverse, and none else can.
Such indeed, by their present temper, are fit for no other
issue of things than this. They are "vessels of wrath, fitted
for destruction :" In no fitness to take delight in a better
world, if they should be allowed a place there, where all is
holy and heavenly ; but of a temper already prepared for the
miserable world, for tliey breathe a disaffection to God, wliich
in the height of it is the very temper of devils.
And sometimes men of this make, have the beginnings of
this second death, even while they continue in the body.
This is evidently the case of some, when they are given up
to ** strong delusions, to their ov^ai hearts' lusts." And
sometimes they are made to feel the lively forerunners of di-
vine wrath in their consciences, and leave the world with the
blackest presages of approaching misery. On the other
hand.
Sdly, The spiritual mind shall issue in everlasting life and
peace : that which deserves indeed to be stiled life. The
spiritual life is to be perfected. There is a " perfect day, to
which the path of the just, like the shining light, is tending
more and more," Prov. iv. 18. What the author of "a
good work had begun, will then be performed," Phil. i. 6.
*' All tears shall be wiped away from saints, and every un-
easiness cease, for they shall enter into rest ; and be admitted
to fulness of joy in God's presence, and to pleasmes for ever
A SPIRITUAL MIND. 75
more at his right hand," Psal. xvi. 11. This is to he the
end of a sj)iritiud mind ; and therefore it may justly he said
to he lij'c and peace.
By the tenor of the gospel-covenant, all of this character
are entitled to this life. " There is no condemnation to such
as walk after the spirit,*' ver. 1. "If ye by the Spirit, morti-
fy the deeds of the body, ye shall live,'* ver. 13. And to the
same purpose our apostle bespeaks the Colossians, Col. iii.
2 — 4. " hiet your affections on things above, not on things
below. For ye are dead, (you profess to be dead to the world,)
and, (if you are really so,) your life (your better life,) is hid
with Christ in God. When Christ, who is our life shall ap-
pear, then sliall ye also appear m ith him in glory."
The spiritual mind is itself a meetncss for heaven. As it
is of heavenly descent, so it tends towards heaven. While
the carnal mind in its progress is ripening for hell, the renew-
ed temper, makes a man " meet for the inheritance among
the saints in light." Such a man has liis heart, and thoughts,
and pursuits, directed to the same objects, which make the
happiness of heaven ; only they are seen and enjoved in the other
world after the manner of heaven. The same God, the same
Redeemer, the same holiness, which the Christian chiefly pur-
sues now, will make the felicity of the future state ; only we
shall then " know these objects, even as we are known," 1
Cor. xiii. 12.
And those, who have their minds thus set, have the begin-
nings and pledges of everlasting life. The " Spirit is in
them as a well of water springing up into everlasting life,"
John iv. 14. ** He is an earnest of tlie inheritance," Eph. i.
13, 11. As far as they are spiritualized, they have lieaven
brought down into their souls ; the same temper formed there in
part, which gloriously shines in the inhabitants of the upper
world ; and therefore may properly be called glory begun :
besides wliich, to some of his servants God has vouchsafed
such foretastes of the land of Canaan, while they were in this
wilderness ; such refreshing views of his love and favour, as
have carried them for u while in appearance above the woild,
enabled them to rejoice in tribulation, and to long to depart and
to be with Christ.
Now certainly a mind entitled to life by divine promise,
made meet for it by divine gi-ace, and into which God is
76 A CARNAL AND
used to let dowii somewhat of heaven now, cannot fail to issue
in everlasting life.
I will close with some reflections.
1. We may justly fix this in our minds, as the principal
and most important distinction, which can be among men ;
the carnal and the spiritual mind. Other differences make a far
louder sound, and draw more general attention. Distinctions
made by wealth and honour, by beauty or wit, by learning or by
party-names, have many more observers and admirers. But
though " the kingdom of God come without observation, and is
chiefly within men ;'* yet as far as its authority and power over
the minds of men, is discovered by the genuine fruits, it de-
serves more regard and esteem, than any other peculiarity wherein
one can excel another. The question for divine approbation
will not be, whether men are high or low, learned or unlearn-
ed, whether of this or that dividing name among Christians ;
but whether they mind " earthly things, or seek those
which are above." A man of low capacities and circum-
stances may be rich in faith, eminently partake of the divine
nature, and be an assured heir of the promise : and how much
more excellent and hapjiy is such a man, than any of those
who make the most shining figure in life, if by choice and
jitle they have tlieir portion only in this world ?
2. We may consider this farther as the principal thing,
wherein one Christian is better than another. People of all
parties are apt to value others most, when they agree with
themselves hi bearing the same name of distinction, in observ-
ing the same outward forms of religion, or in maintaining the
same speculative notions. And without doubt, though any
mere name among Christians sigiiiiies little ; yet it will not
]>ass for a small matter with those w^ho are truly devoted to
Christ, that they and others should form the jastest notions
they can of every di\dne truth, and observe the externals of re-
ligion in the nearest conformity they can to the rule given
them : so far they, wdio agree best with the standard, certain-
ly excel others. But still it is a more vital and imjiortant dif-
ference, which is made by the degrees of spiritual mindedness.
He is the best Christian, whose soul is most fully attempered
to s]}iritual things, and hath gone farthest in overe-oming "the
remains of a carnal mind. This is the most essential mark of
growth in grace.
A SPiniTUAL MIND. 77
8. If we are ready to entertain some high thoughts of our-
selves, because we are reasonable creatures, and liave the
capacities of mind which those of the lower creation are
strano-ers to ; it is enough to mortify our pride, to think that
this very mind of ours is become carnal. What can the
nobler capacity serve for, but our greater disgrace, and aggra-
vated condenniation, without a suitable improvement ? Better
Iiad it been for us, that we had been placed at first in the
lowest rank of beings, instead of the rational, if we debase
ourselves into the beast, when God has made us men : if our
minds are only employed to make provision for the flesh, or to
refine upon the gratifications of the body, instead of reaching
after, and relishing the proper glory and happiness of an im-
mortal spirit.
4. What reason is there to be thankful for that, which we
conmionly call restraining grace ? When a carnal mind is
so natural to all, is still predominant in most people, and
wherever it prevails, has so strong a bias in itself to all that is
evil ; in what a dismal state would this world be for the pre-
sent, if it were not for such things, as the bias of a good
education, the admonitions of natural consience, the awe of
civil magistracy ; the sense of shame from men ; the provi-
dential preventions of opportunity for doing many evils, or
staving off temptations to them : Such things as these, where
a religious fear of God is wanting, are of great service to
keep the world in tolerable order at present : without them,
we should live in a constant hell upon earth, and one man of
a carnal mind would be a devil to another.
5. When the human nature Avas sunk so low, it was un-
speakable grace in the great and Holy God, to take in hand,
creatures so carnalized in order to their cure. That he
should form a design of their recovery from such a degenerate
state : and in order to it, he should send his only begotten
Son to atone for this horiid apostacy, and restore his Holy
Spirit, to recover lost souls, to their true taste and primitive
disposition. He saw the disorders of our nature to be so
great and inveterate, that they would ne\^er be set to rights by
any hand inferior to his own ; that our case was desperate,
and past retrieve, if he did not undertake it himself. And
therefore, not\vithstanding the heinousness of the crime, though
he might justly have given up for ever, creatures who had
78 A CARNAL AND
ruined themselves ; yet out of his abundant grace, he makes
our recovery practicable, sets up an all-sufficient physician,
and invites us to connnit ourselves into his hands for healing.
There is glory to God in the highest upon this account ; let
us who are directly concerned, heartily join in the song of
praise, for this good-will toward men.
(). When a method of cure is settled by a gracious and all-
v^'ise God, how much does it lie upon every one of us in par-
ticular to see, that the carnal mind is subdued in ourselves !
that at least, the mortal symptoms are taken away, that it has
no longer the dominion in us. Without this change, all our
profession of religion is a vain thing ; we shall only " have a
name to live, while really we are dead.'' Without this, we
shall find in the great day of account, that it had been better
for us, if we had never been born, or never possessed of high-
er capacities than the brutes, or never favoured ^vith the dis-
coveries of the gospel, which shew us our disease, and the
way of cure. Under a conviction therefore of our need, let
us earnestly apply to God through Jesus Christ, for the en-
lightening, quickening, and sanctifying influences of the Holy
Spirit, to make us *' dead unto sin, but alive unto God :" and
under his gracious influences, which are readily granted to the
humble and hearty seeker, let us resolve upon a vigorous and
persevering warfare, against the carnal mind which wars
against the soiU.
7. How thankful should every true Christian be, that he
is delivered from so great a death ! Much more than for
any temporal deliverance, that he has received or can receive.
The evil here was the greatest that we could escape, spiritual
death at present, and eternal death in prospect ; we were fast
bound in the chains of this death, so that none but God could
have opened us a way of escape ; and notwithstanding the dis-
covery of such a way, thousands in every age still remain in
the same miserable condition. Let all that is within us then
bless the Lord, who has made us to differ.
8. Let Christians behave as sensible of their remaining
carnality, and of its deadly nature, as far as it does remain.
Let them live in the daily sense of this, that though the
change in them be real and great, compared with the bent of
depraved nature, yet it is incom])lete in the best in this life :
and as far as carnality remains, so much death remains. Let
A SPIRITUAL MIND. 7(J'
US all therefore walk humbly with our God, as sensible that
he has still much against us, if he would bo strict to mark
iniquity. Let us watch against indwelling- sin, tiie new act-
ings of it, and the temptations which may excite it ; because
we have not yet put oft' the harness, nor can justly apprehend
ourselves out of danger. We should use habitual endeavours
*' to mortify our affections which are upon earth," Col. iii. 5.
and to " perfect holiness in the fear of God ;'* as those who
have not yet attained, nor are already perfect. And whenever
by neglect and the force of temptation, carnality breaks out
afi'esh, or recovers new strength, there should be an im-
mediate care to repair and strengthen dying graces, Rev. iii.
2. " Be watchful, and strengthen the things that remain,
which are ready to die." And since we must have occasion
for this conflict more or less, ^vhile we sojourn in the body, it
must ever be worthy of a real Christian, to look forward with
longing expectations to the perfect life before him, where he
will be entirely spiritually minded, " like the angels of God in
heaven," Matt. xxii. 30.
9. I-et the consideration of the sad condition of carnal
minds, engage all true Christians in their proper places, to use
their utmost endeavours for the recovery of others out of such
a state. This becomes heads of families towards those under
their immethate care, and one friend towards another, and
every one according to his influence and talents. We, who
are ministers, should especially be instant in season and out
of season to this very purpose ; since it is tlie direct design
and scope of a gospel-ministry. And sure, we need not a
stronger motive to animate us all, than that which is left us by
the apostle James, chap. v. 19, 20. "Brethren, if any of you
do err from the truth, and one convert him ; let him know,
that he which converteth a sinner from the error of his way,
shall save a soul from death, and shall liide a multitude of
sins."
SERMON VII.
FAITH THE MAIN PRINCIPLE OF THE
CHRISTIAN TEMPER.
2 Cor. v. 7.
for U'e xvalk hy faith., not by sight.
IT is plain from the context, tliat the apostle's main design
in these words is to express a disad\'antage in a Christian's
present state, compared with that which he hath in prospect.
He observes, that he and such otiier primitive servants of
Christ, " having the earnest of the Spirit," or the Spirit as
the earnest of the promised inheritance : " therefore were al-
ways confident,*' ver. 5, 6. that is, undaunted in their work,
whatever difficulties they met with, whatever dangers they
were exposed to, even of life itself: *' knowing (as he adds,)
that while we are at home in the body, we are absent from the
Lord." Or as we may render it more agi'eeably to the em-
phasis of the original ; ' knowing, that whilst we sojourn in
the body, we are absent from om* home with the Lord.' " For
we walk by faith, not by sight." That is, " AVhile we are
in the body, the main things by which we govern and conduct
ourselves as Christians, are only perceived by faith ; not by
sight, as they will be, when we come to be present with the
Lord."
Faith is represented here as a way of perception, wliich falls
short of sight : and so it certainly is. 13ut then on the other
hand, it is intimated to be the best and most extensive principle
we have in our state of trial : a principle of force and influence
sufficient to regulate our walk and conduct : a principle strong
enough at that time, to inspire the apostle himself and the
PAITH THE MAIX PRINCIPLE, ETC. 81
primitive Christians with boldness and courage in the face of
dano-er ; sufficient to make them willing- to leave the body,
that they mi oht arrive at the higher dispensation of sight. So
that the greatest heights of Christianity in this world are set
out here A* flowing from faith.
I have therefore chosen this passage to shew the eminent
j)lace, which faith holds in forming and animating the whole
Christian temper and life. " We walk by fiiith, and not by sight."
We Christians conduct ourselves by faith, as the best principle
of action we have, till we arrive at sight, and as esteeming it
our wisdom to walk under the influence of it through our pas-
sage state.
In the prosecution of this subject, I shall,
I. Endeavour to give you some account of^fait/i, the Chris-
tian's principle. And,
II. Shew the fitness of it to have a most pow'erful and com-
manding influence upon the whole of the Christian temper and
life.
Which will make way for some serious exhortations.
I. Tlie nature oi faith is to be explained, which is emi-
nently the Chi'istian principle.
When we find it distingiiished from sights this at once
points us, both to the special objects about which it is conversant,
and to that kind of persuasion which is implied in the term,
faith.
1. The special objects, about wliich faith is conversant, are
things not seen. Ihis is intimated, when it is opposed to
sight. And so they are ex})ressly called more than once in
the New Testament, 2 Cor. iv. 18. '* We look not at the
things which are seen, but at the things which are not seen."
And Heb. xi. 1. " Faith is the evidence of things not seen."
By this representation of the things which the Cliristian be-
lieves,
1st, They are plainly distinguished from the concerns aiid
interests of this visible world. The generality of people have
their main regard to seen things, that is to present things,
which come within the notice of sense ; they govern themselves
chiefly by a respect to these ; and have their hopes and fears,
which are the immediate principles of action, principally raised
F ♦
82 FAITH THE MAIN PRINCIPLE
by the apprehension of outward good and evil. Bodily ease
and pleasure, external advantages and interests, honour and
r^^putation among- men, are the chief things they desire and
hope for : and the contrary to these are what they principally
fear. They " vi'^alk in the sight of their eyes," as is said of
sensual youth, Eccl. xi. 9. But the thouglits of a true Chris-
tian have another turn ; he hath obtained the notice of other
things, beyond the reach of sense, and which relate to interests
beyond this seen world ; and these appear to him of such
reality and weight, as to command his principal attention.
Present sensible things, have in themselves no farther reference
than to our well or ill-being in the present life ; but the things
of which a Christian is persuaded, and by the belief of which
he walks, are either the eternal state itself, or such things as in
their tendency and consequence have an aspect on his everlast-
ing v/ell or ill-being. *' The things which are seen are tem-
poral ; but the things which are not seen are eternal," 2 Cor.
iv. 18.
2dly, They are justly described in their true and proper
nature by this character, that they are things not seen. There
is scarce a more comprehensive account to be given of them in
a few words, than this character contains.
Many of them are in themselves of a spiritual nature, and
so not capable of being objects of sense. God himself is so :
no man hath seen him at any time, with his bodily eyes ; and
yet Moses is said by faith, to have " seen him that is invisi-
ble," Heb. xi. 27. And it is the concern of a good man to
*' set the Lord always before him," Psal xvi. 8. that is, to con-
sider him as a near and constant spectator of his actions, and
therefore to live and act as in his presence.
The providence of God is out of sight, while outward
events themselves are obvious to sense ; and therefore most
people have little regard to the one, while they have their
heads and hearts full of the other : but a saint principally
attends to the invisible hand of providence in all events,
whether prosperous or afflictive. The blessings wliich are of
principal account with a Christian, come not within the verge
of sense ; such as, an interest in the favour of God, the privi-
lege of being admitted among his children, the pardon of sin,
the graces and comforts of the Holy Spirit. And his most
formidable enemies are invisible too : indwelling corruption.
OF THE CIIUTSTIANT TEMPER. S3
and the power and policy of the evil spirits ; yet these are
objects of faith, which excite liis daily vigilance.
Several things wliic.h the Christian believes, are above his
comprehension ; not only not to be perceived by sense, but
not to be seen through with the closest application of the eye
of the mind ; which are attended with many difficulties he
cannot solve, as to tlie manner of their being, and yet he firm-
ly believes thcrn. This is the case of many of the divine per-
fections, the doctrine of the resurrection of the body ; and
the distinction of the blessed three,. Father, Son, and Spirit,
which plainly runs through the oeconomy of our salvation.
Some of the objects of faith, are things jyast and gone.
Though they were, once seen by some, yet they are only of-
fered to the faith of after generations, and yet of the utmost
importance to be believed. Such are the creation of the world,
the dispensations of providence in former ages : and above all,
the Son of God manifested in flesh, his life and death and re-
surrection and ascension into heaven ; and the divine testi-
monies borne to the gospel-revelation. Only a few in one
age and part of the world, had opportunity to see these
things ; they are matters of faith to such as come after
them.
Other things are at a distance from us, beyond our^world,
too far for us to have any immediate perception of them. Of
this kind is the present state of the invisible world, the happi-
ness of holy angels, and of departed saints with Christ in
paradise, and the misery and torments of those dead in sin.
And lastly, many of them nre future. They are now only
to be (hscerned by taith, but hereafter will be seen. Such are
the second coming of Christ, the resurrection of the dead, the
final judgment, and the rewards and punishments which will
ensue upon it. " Every eye shall see the Redeemer, when he
comes in the glory of his Father, even those who must wail
because of him." And the great transactions, for which he
comes, shall be managed upon the public stage in the view of
all. But now we see them only through a glass, darkly and
at a distance.
2. The kind of persuasion, whicli a Christian hath con-
cerning these things, is expressed by faith, in opposition to
sight. Now,
1. In a larger sense, this may signify a persuasion upon
F 2
SAi' FAITH THE MAIN FRINGIPLB
aiiy Other ground beside the evidence of sense : so as to tako
in reason and testimojiij too. So it is sometimes taken in,
scripture. Some of the instances of faith given by the apostle,
Heb. xi. are to be known by reason as well as revelation.
Thus the creation of the world may be demonstrated by rea-
son, and yet we are said to " understand it by faith," ver. 3.
God's beinfj and bounty are capable of the same proofs and
yet the apostle mentions them as objects of faith, ver.. 6.
"Without faith it is impossible to please God; for he that cometh
to God, must believe that he is, and that he is the rewarder of
them that diligently seek him." The perfections of God may be
proved from the nature and reason of things, Rom, i. 20.
** The invisible tilings of him from the creation of the world
are clearly seen, being understood by the things, that are
made, even his eternal power and Godhead." Indeed if these
could not be known antecedent to faith, there could be no
foundation of fliith, no means of proving the credibility and
authority of revelation.
Now a Christian, in many articles of his persuasion, walks
by faith in this larger meaning of tlie word, in distinction from
sense. He is far from renouncing the evidence of reason, as far
as that will go. For truths within its province, he is glad of
aJl the assistance and light that he can have this way : and for
truths, which he finds in scripture, he endeavours to strengthen
his faith by arguments from reason, as far as that can help
him. But,
2. . More strictly and eminently, faith in scripture sig-nifies a
persuasion founded upon the testimony of God ; upon a con-
viction that " the testimony of the Lord is sure," Psal. xix.
7. That God's declaring, a thing to be true or good, is a
sufficient proof of its being so, separate from any other argu-
ment. Now for those truths, of which reason can make some
discovery, a Chiistian believes them also in the proper sense,
if he finds them in the word of God. Yea, he mainly walks
by faith for most of these : because he finds them set in a
fuller and more satisfying light in scripture, tJian they could be
by bare unassisted reason. And other truths, of which he
could know notliing but by scripture, he believes upon the sole
testimony of God, as far as he hath made them kno\vn : as
well as those truths, to which reason gives concurring evid-
ence. Upon this foundation, spiritual objects appear real and
OF THE CHRISTIAN TEMPER. S5
substantial, though they come not witliin the notice of sense ;
an assent is given to the most subUnie and mysterious doc-
trines, as far as he can discern God's testimony, thongli rea-
son cannot account for them j ])ast transactions which (jod
liath recorded for oui' use, are made present to the mind, and
influential according to their nature and end ; the most distant
objects are brought dowai to the lieart and affections ; and
the things which are to be hereafter, are confidently exjiected.
** Faith is the substance, or the confident expectation of things
Jioped for," Heb. xi. 1.
II. I am to shew the fitness o7 faith to have a most
powerful and commanding influence upon the whole of
the Christian temper and life: to be the principle of our
1. The olijecls of faith are admirably suited to have the
most uni\'ersal influence: as they are things of the greatest
importance and suitableness to us. Every part of divine re-
velation tends one way or other to promote practical godliness.
All the discoveries made therein of God himself, eitlier point
out to us a subject of direct imitation, or some correspondent
temper or duty, which is truly perfective of our natures. The
])recepts it contains are holy, just and good ; and taken to-
gether, aie edxeeding -brcMcU snflicient for owv direction in
everv relation and circumstance of life. The motives it proposes
are of the largest extent ; fit to strike upon all the springs of hum-
an action, to move gratitude, to animate hope, to awaken fear, to
inipress a sense of duty. And tliese motives in every kind
are of the greatest weight and moment in themselves. The
highest and most undoubted authority ])rescribes our duty,
the one supreme iaw-giver. The most endearing engage-
ments are proposed to our gratitude : we are persuaded Inj
the infinite and innumerable mercies of God, in creation,
provid<'nce and redemption. The most exceedjng grea^i and
precious j)romises, are set in our viev/ for both worlds, to en-
courage our obedience : \a bile the ways of sin ar^ fenced up
with tlie most awful and terrible thrccitenings. So that
it may very justly be ajiprehenckHl, that " if men hear not
Moses and the prophets," Christ and his apostles, " neither
would they be persuaded though one rose from the dead,**
Luke xvi. 31.
f3
86 FAITH THE MAIN PRINCIPLE
2. The reason of faith is very strong and forcible, the
testimony of God. We are often greatly and justly influ-
enced by the testimony of credible men : but ij tve receive
the mtiiess ofmeUy the mtness of God is greater, infinitely
greater, 1 John v. 9. All men, who believe a God, agree
in this principle, that what he says must be true, because
he is a God that cannot lie. And if there is sufficient and
satisfactory evidence, indeed all that can reasonably be desired,
that the scriptures are the word of God ; a persuasion so
founded will bring the truths of the gospel with full power up-
on conscience. Some of the objects of faith, as the everlast-
ing recompences of another life, are of that vast moment to
us ; that if there were no more than a probability, or even a
possibility of their truth, they ought in reason to determine our
course on the safest side : but what force and weight are they
fit to have, when considered as made certain by revelation ?
When we look upon eternal life, as * the promise which God
hath promised us ; And the wrath of God, as revealed from
heaven against all sin and unrighteousness of men.' What a
means of establishment may it be in an hour of temptation, to
be able immediately to turn our thoughts to an it is tvrittenj
that such a practice is undoubtedly sinful, that it will exclude
from the kingdom of heaven ! This is a weapon at hand
in the greatest exigence, in the most sudden assault, when
a man hath not time or inclination for a long and laboured train
of thoughts.
3. The institution of faith to be the main principle of the
divine life, makes it especially successful for that purpose.
What hath been hitherto said, shews its aptitude in its own
nature ; that the wisdom of God, in this, as in other cases, us-
ually chooses proper means to serve the end he intends by them.
But his blessing is necessary to success ; and accordingly we
have the encouragement of his appointment in this case. He
hath prescribed faith as the principle of vital religion ; as the
means of *' purifying our hearts," Acts xv. 9« of " resisting
the devil," 1 Pet. v. 9. and of " overcoming the world," 1
John V. 4. As the foundation, upon which every other grace
and virtue are to be built : they are to be "added to it," 2
Pet. i. 5. By this we abide in Christ, and derive grace out
of Ids fulness for our constant supply : and in the exercise of
it may expect the continued influences of the Spirit according
OF THE CIIllISTIAN TEMPER. 87
to all the occasions of the Christian life. For these two stand
connected together in God's saving design, 2 Thess. ii. 13.
*' He hath chosen us to saK'ation, through sanctification of the
Spirit and holief of the truth." It is God's constitution, that
" tlie just shall live by faith," Heb. x. 38. that the beginning
and progress of his spiritual life shall be under tlie sway of
this principle ; and that all, which is to be expected from
(iod to maintain and cultivate it, is to be obtained in the way
of believing.
The Application I would make of this subject, shall be in
three general exhortations from it.
1. We should be concerned to see, that we are possessed
of such a faith, as is fit to be an eifectual principle of the
Christian temper and life. All faith will not be so. But to
tliis purpose.
Let us be very careful, that what we believe hath a founda-
tion in the word of God. That we take not up with the
mere imaginations of our own minds, or the mere dictates of
men, for objects of faith. Erroneous persuasions, as far as
they are entertained, and by how much the firmer the persua-
sion is, are the more likely to have a bad influence upon the
spiritual life. Or if men should be preserved in a good mea-
siu'e from their bad practical tendency ; yet if afterwards the
falsehood of them comes to be discerned, this too often proves
an occasion of shaking men's faith in truths wliich are better
grounded. Which shews of what counsequence it is, that we
search the scriptures diligentlv, and bring our sentiments to
the test by them, that we may be able to see our foundation
there.
Let it be our endeavour to extend our faith in what God
hath revealed, as far as we can. Iliat our faith take as wide
a compass as may be, and that we gain more clear and dis-
tinct apprehensions of divine truths. All the discoverie^«i
made in the word of God, are one way or other subservient to
practice ; either for direction, or encouragement, or admoni-
tion ; though all are not equally useful ^ and in some or other
circumstance of life, we shall find the servic^ableness of every
object of faith. I'hcrefore we should carefully study the i"ule
of faith J and by that means, joined with prayer to God, pur-
f4
88 FAITH THE MAIN PRINCIPLE
sue the same aim for ourselves, which the apostle had so
much at heart for the " Thessalonians, to perfect that which
is lacking in our faith," 1 Thess. iii. 10.
Let it be our daily concern and prayer, to have a more full
and lively persuasion of those truths, with which we are ac-
quainted. Though we should be concerned to grow in the
extent of our faith, because nothing, which God hath seen fit
to reveal, is without its use one way or another, at one time
or another, in the Christian life : yet I take it to be of more
consequence of the two, to have our faith to grow intensively,
though it should not take so wide a compass. He is the
better scholar, and like to make more profitable use of his
learning, who hath carefully and well digested a few books in
comparison ; than he, that hath cursorily run over a far gi'eat-
er number : so a Christian, of smaller attainments in know-
ledge, if he hath but a firm and lively faith in the fewer prin-
ciples of religion with which his mind is furnished, will far
exceed a more knowing Christian, who gives but a weak as-
sent to his larger store of divine truths. Above all things,
therefore, labour to have an assurance of faith, as far as you
go: to "receive the word with much assurance, then it will
be, in power," 1 Thess. i. 5. To have a realizing, pre-
sentiating faith of the unseen things which God reveals :
that though it be a distinct way of perception both from sight
and knowledge, yet it may come as near as may be in its pro-
per proA'ince, to the strength of persuasion which they give in
theirs. Hence strong faith is sometimes expressed by sight.
*' Moses saw him that is invisible," Heb. xi. 27. " Abraham
saw Christ's day," John viii. 56. *' We behold the glory of
the Lord,'* 2 Cor. iii. 18. And at other times " by know-
ledge," John vi. 69. " We believe, and are sure, or know,
that thou art the Christ," 2 Cor. v. 1. " We know that if
our earthly house were dissolved, M'e have a building of
God," &c. 1 John iii. 2. *' We know that when he shall appear,
we shall be like him," that is, we firmly believe these things.
W^e should be solicitous, that our faith may thus " grow ex-
ceedingly," 2 Thess. i. 3. And to that end along with a
continued search into the grounds of our faith nothing is more
necessary than earnest prayer ; "I believe. Lord, help mine
unbelief," Mark ix. 24. Such a strong faith is fit to live by,
and fit to die by.
OF THE CHRISTIAN TEMPER. 89
^. Ileieupou let it be our constant care to tcali- by Ja'uJu
Tliat is,
That faith he tlie prevaihne^ principle, which discriniinates
and governs our teni])ers and lives. Let us shew the world
by j)roper fruits, that we are not mainly swayed by the same
things by which they are governed, neither by the impulse of
cippetitjB, nor by prevailing custom, nor by the authority of
men, nor by worldly prf)spects, either of hope or fear : but
that God's authority in his word is allowed ])rincipally to give
law to us ; that we live by rule, as under God's eye now, and
in view of a life to come.
That we reduce every object of our faith one way or other
to practice. Every trutii we entertain is useless, if it be not
thus employed ; and therefore we should not content ourselves
with the bare speculation of any of them, but cyisider what
influence each of them hath upon practice ; either^ for the im-
mediate direction and regulation of it, or to dispose us to the
performance of it ; either as a motive to ingenuity, or a pat-
tern for imitation, or as representing the danger of neglectins;'
our duty, or of acting contrary to it, or as a foundation of
hope of assistance or acceptance in our course of obedience.
A right apprehension of the practical tendency of particular
truths, will be a good preparation for the actual use of them,
as there shall be occasion. And that is the next thino- 1
would press, as included in this exhortation.
That iu the various particular occasions of the Christian
life, we actually make use of the several objects of faith
to their proper purposes, as a *word in season. Tor in-
stance,
1. Every knoAMi precej)t of God should be carefully re-
duced to practice, as occasions oft'er to make one or another
our present duty. That is to walk by our belief of his com-
mands.
2. ^riie perfections of God should severally be called to
mind and considered by us, as each of them may be most suit-
able to our })resent case, to jjromote our conscientious and
comfortable walking with God. In an hour of temptation
from secrecy, we should especially recollect his all-seeing eye.
*' How can I do this great wickedness and sin against God ?'*
Gen. xxxix. f). In great distresses and troubles, it is pecu-
liarly seasonable to think of his almighty power to support or
90 FAITH THE MAIN PRINCIPLE
to deliver us ; and of Iiis infinite goodness and compassion,
which assures us, that he doth not wilhngly afflict, that he hath
gi-acious ends in his corrections, and that, if we trust in him
and keep his way, he will not suffer them to be insupportable
either in degree or continuance. When we are injuriously
treated by men, we should turn our thoughts to his justice :
that he righteously punishes us, how much soever men may be
blame-worthy, as David reflected in the case of Shimei ; and
that he will right us in his own time, as far as is necessary :
and to his goodness ; how much " better it is to fall into the
hands of God than of men," 2 Sam. xxiv. 14. Are we in
pressing dangers ? His power and wisdom should be our
relief, as they were Jehoshaphat's, 2 Chron. xx. 6. "In
thine hand is there not power and might, so that none is able
to withstand thee?" And ver. 12. '* We know not what
to do, but our eyes are up unto thee." Under the penitent
sense of sin, his infinite mercy is our refuger *' With the
Lord there is mercy, and with him is plenteous redemption,"
Psal. cxxx. 7« Ay, and his justice and faithfulness in Christ,
1 John i. 9. *' if we confess our sins, he is faithful and just
to forgive us our sins."
3, His providence should be eyed and owned according to
our circumstances jfrom time to time. Praise and thanksgiv-
ing should be kept alive by the believing view of his gracious
hand in all our mercies : and every one of them should be re-
presented to our minds, as an engagement to cheerful obedi-
ence ; that as they are new every morning, and fresh every
moment, there should ever be a new and fresh zeal and ferv-
our in our gi'ateful returns. Our afflictions and exercises
should not be past over, as if they arose out of the dust ;
but God's hand should be acknowledged, and his end attended
to in them, and faithfully answered in them, as far as it can be
discovered. His sovereign pleasure is patiently to be sub-
mitted to. In any desires and hopes we entertain of present
good things, there should be mixed with tliem a resignation to
his holy will ; if the Lord wilt. And in every difficulty and
distress of life, our trust should be in his all-sufficiency, and
our cares cast upon him. This is walking by faith in God's
providence.
4. His promises should l>e suitably applied for our encour-
agement through our course. Tliese should have a prevail-
OF THE CHRISTIAN TEMPER. 91
ing influence upon us beyond all temporal motives ; and in
case of a competition with si h motives, be allowed to carry
tlie day. And the promises particularly suitable to our present
case, oug"ht to be called to mind from time to time, and lived
ujjon ; the promises of divine conduct, in the sense of the
weakness of our understanding and judgment ; of strength,
when we think of our inability for service or suffering ; of
grace answerable to our day and work, when we are called
out to hard services : of proper supplies, when we are in our
outward burthens and wants ; of acceptance and pardon upon
our sincerity, when we are proceeding in our way, and yet
cannot but be sensible of our imperfections ; and of grace to
enable us to persevere, while we ai'e endeavouring it, and yet
think of the oppositions in our way. Hereby we shall make the
proper use of God's promises, according to God's intention
in delivering them, and our own occasion for the relief they
contain. The worth and excellence of the promises, shoidd
also excite our care to have the terms of them fulfilled in us ;
and those of grace and glorj/^ as the greatest and the best,
should have the main influence upon us. This is walking by
faith in the promises.
.5. The terrors of the Lord should be represented to our
minds for our admonition and caution. They are left upon
record to keep saints aAvake, as well as to rouse sinners out of
their lethargy ; and we shoidd attend to them, to quicken us
when we are apt to be remiss : to excite our care and caution,
lest after our profession and hopes, we should ** at last be cast
aways," 1 Cor. ix. 27. Or to recover us to repentance, when
we have fallen ; or to fortify us against compliance in an hour
of temptation.
6. Christ should be made use of and applied to, in his
several offices, through the whole course of the Christian life,
for the several purposes for which he is ofl'ered. We are to
*' live the life we live in the flesh by the faith of the Son of
God," Gal. ii. 20. His doctrine and example should often
be set in our view by faith, as our great teacher and pattern.
Under the sense of our guilt and unworthiness, our reliance
ought to be on the perfection of his sacrifice, and the preAal-
ence of his intercession ; and the acceptance of our persons
and services, is only to be expected for his sake. And we
are to rely upon his grace as our head for constant supplies.
92 FAITH THE MAIN PRINCIPLE
Another necessary exhortation from ^ur present subject
ireniains,
3. Let us persevere in walkingr by faith, till we arrive at
sight. *' Believing to the saving of the soul, stands opposed
to drawing back, which is declared to be unto perdition."
Heb. X. 39. Faith comes short of sight ; but if we are
governed by it, it brings us every day nearer to ' sight. And
by how mucli the nearer we see the day approaching, so much
the more should faith take wing, entering into that which is
within the veil. If our hands hang do\ra, when the shadows
of the evening come upon us, our hope must sink too ;
and if we have any faith left, it must rejjroach us, that when
we are in nearer view of Canaan than formerly, we flag, and
suffer ourselves more to be carried away by sense. - Let us
not abate or decline in the life, which is animated by faith ;
but " knowing the time, let us awake out of sleep," if we
have suffered meaner principles to gain the ascendant over us ;
and if we are yet pressing forward with full sails toward the;
haven, let it be our care that we do not relax our zeal and
application ; but live as faith dictates, till the rewards of faith
are obtained.
To enforce all this, it m.ay be proper to consider, that— «-
A life of foith is highly reasonable. It is to govern our-
selves by matters which are at once of the highest importance
and reality : the greatest concerns we can have in view ; with
the testimony of God, to support and warrant om* concern
about them.
It is at present the most satisfactory and comfortable life.
To have no view beyond sense, must ever make this vv^orld a
liowling wilderness ; and we cjinnot have any satisfactory view
of a future rest, by any other light than that of faith. This
therefore alone can minister to us the great solace of life.
And besides that, to live by riiki is a rest to the mind ; which
we shall most securely do, by living under the conduct of faith.
And in all turns the divine perfections, providence and pro-
mises, are a fountain of peace and serenity, which cannot be
equalled either by the most agreeable present enjoyments, or
by the best prospects we can form on the measures of human
policy. _ ^
To walk by faith, bears the nearest resemblance to the life
of heaven, of any thing \\q can attain, while we are pro-
OF THE CHRISTIAN TEMPER. Q3
hutioners. A believer lives upon the same oi)jeets, as those
Jibove live uj)Oti in full happiness ; the same God and Re-
deemer ; only these objects are very (hfferently perceived
above and here. " Now we see them through a glass
darkly, but then face to face ; now we know in part, but
then shall we know even as we are kno\\Ti,'* 1 Cor. xiii. 12.
The Christian's portion is the same in both worlds ; but now
he hath it in title, and there will have it in possession : now
lie sees it afar off; then he will have it at hand, and in full
enjoyment.
Whatever imperfection attends this life now, will soon be
over and at an end. Though faith is not sight, yet it will
very (piickly be turned into sight. It is as sure a presage of
the perfect light of heaven, as the morning light is of the
clear shining of noon-day.
And this walk upon the foundation of believing, has been
the walk of " the excellent of the earth," in every age of the
world. As many of them as successively have arrived at
glory, have " through faith and patience inherited the pro-
mises," Heb. vi. 12. It is the design of the apostle, in tire
whole eleventh chapter to the Hebrews, to shew that faith con-
ducted the principal worthies of the Old Testament, to all
their commendable actions in life, and to the heavenly rewards
at the end of it. And the apostle in the text declares, that
this was the animating principle of himself and other servants
of God, under the New Testament ; so he had before observ-
ed, chap. iv. 13. " that we have the same spirit of faith,'*
with good men, under the Mosaical dispensation. We have
the same principle of faith to rule in us, which inspired them
Mith all their excellencies : but we have fuller discoveries to
emplov and support our faith ; and therefore should be strong-
er in it, and perform greater things under its influence.
SERMON VIIL
GODLINESS; OR, THE CHRISTIAN TEMPER
TOWARDS GOD.
S Pet. i. 6.
'And to patience, godliness*
THE Christian spirit has jeeii considered in several geU"
eral representations : I would now enter upon the parti-
cular branches, which constitute it ; and this of godliness na-
turally comes first to be treated of, or the religious regard we
owe to the blessed God. The mention of tliis is so introduc-
ed in the words before us, that it will directly suit my
design, which is to recommend it as a most important
part of that temper, to which we are called by Christian-
ity.
Tlie apostle liad observed ver. 3. what great and good
things are conferred upon us by the divine power, even " all
things that pertain unto life and godliness ; meaning probably
all things pertaining to a godly life : and then in ver. 4. that
we have " exceeding great and precious promises given us, for
this very end, that by them we might be partakers of a divine
or godlike nature." In the following verses he presses those,
who professed Chi'istianity, to pursue this end ; to exercise
and cultivate the various graces of the Christian life, ver.
5, &c. And besides this ; or rather, as such benefits,
such promises are given you for such an end ; so do ye
" also for this reason, or in like manner giving all dilig-
ence on your jiart," add, or join together as in a choir, the
following excellencies. " Add to your faith,'* to your in-
ward persuasion of these good tidings of the gospel, virtue^
Tilt CHRISTIAN TEMPER, ETC. 95
or boldness and resolution in mainfeiining- faith and a good
conscience. *' And to virtue, knowledge j" a gradual advance
in the knowledge of the truths and duties of Christianity, with
which you are in some measure already acquainted. *' And
to kno\\ ledge, temperance ;" in the moderate use of the good
things of this present life. *' And to temperance, patience ;"
in bearing cheerfully the evils of life. ** And to patience,
godliness j" such a regard to God, as will carry you through
tile whole of your course. Here we are now to stop, in the
account which the apostle gives of this chain of graces.
'EuffilSsia. which in this place, as well as in many others. Is
translated godliness^ most strictly sigTiifies light 'worship or
devofio72 ; and on the other hand in some places, it is taken
so largely, as to import the whole of practical religion, or a
disposition to universal goodness. But here I apprehend it
is to be understood in a middle sense ; neither to be confined
to mere acts of worship, nor to be extended to the whole com-
pass of our duty ; but plainly to signify such a temper and
beliaviour towards God, as becomes his excellencies, and our
relations to him : or more briefly, a disposition to pay all pro-
per regards to God. It is often used in the same sense in
otlier places of the New Testament. So it stands distinguisli-
ed from honestij^ when the apostle sums up a good life in
this, "to live in all godliness and honesty,'* 1 Tim. ii. 2.
And the grace of God is said to teach us, " to live soberly,
righteously, and godly in this present world," Tit. ii. 11, \'Z.
^\here sobriety includes all our personal duties and self-
government ; ligiiteousness all that we 9ught to do, as we
stand related to our fellow-creatures ; and godliness our in-
clination to all that which is more immediately due to God.
And just in the same sense I understand it here. We are
then to observe.
That godliness is a teinper of mind, to ivhicJi xve are
particularly called by Christianity.
Upon which head I would shew, 1. WTierein godliness or
piety consists. 2. The indispensible obligations, under which
Christians lie to this.
I. We are to inquire, what are the regards due from us to
the blessed God, or wherein the right temper of the soul to-
wards God consists.
96 THE CHRISTIAN" TEMPER
1. A referential Jear of God, is an essendal branch of
godliness. ITiis is sti necessary a part of a good man's fi^ame,
that there is no sin^^e plirase more frequently made use of in
SCTiptare to express religion in general, than the fear of God.
It is a temper arisins^ from an apprehension of his Majesty
and supreme excellence, ** Shall not his excellency make you
afraid, and his dread fell upon you?" Job xiii. 11. From
the infinite distance that there is between him and us ; not
onh* as he is "in heaven, wliile we are upon earth ; but as all
nations before him are as nothing, and they are counted to him
less dian nothing and A^anitv," Isa. xl. 17. It is founded in
his absolute superiority over us, and our entire dependence
upon him ; that th^e is none we have so much to hope or to
fear from, as we stand upon good or ill terms with him ; be-
cause be bath a sovereign and irresistible power over us, and
over ever^ thing that concerns us. And it results from those
rdadons wherein we stand to him ; which bespeak authority
and rightfol daims on his part, and profound submission and
awe on oars. We should have such a regard to God, as a
sabject hath to his sovereign, a servant for his master, a child
for his fether. ** A son honoureth his father, and a senant
his master ; if I be a Father, where is mine honour ? and if
I be a blaster, where is my fear ? saith the I^rd of hosts,"
^1 .. But as the distance between God and us in all
t-T— rir^adons, infinitely exceeds the distance, that can be be-
rv. erii anv such relations upon earth ; so our awe and rever-
ence should propcHlionablv be higher.
Upon sndi groonds as these, a reverential fear of God is
due frxxn aQ intelligent creatures. It was so from man in
maoceate ; it is so from the highest angels in heaven ; and
win be the temper of hobr men, and holv ansrels to all eternity.
In tc^Een of this, those above, ** feU before the throne on their
hces worshipping God," Rev. vii. 11. And so the seraphims
are represented, *' as covering their feces with their x^ings,
and saying one to another. Holy, holy, holy is the Lord of
hosts,'' Isa. vi. 2, 3. Thev who know God most, and bear
most of his likeness, and sl^e most fullv in his fevour, have
the |HX)foundest reverence for him, arising from the sense of
bis infinite perfection, nnparallded glory, and sovereign do-
mimoD ; miule tfaej are above all such fear as gives uneasiness -
aod anzie^ ; for their perfect love prevents that. Those who
TOWARDS GOD. 97
J die sone (4 Moses and of die Lamb, express dienL«elres
as if diev could hardly suppose it pteable diere sboald be any
widiout dd* ft-ar ; ** Great and marreOoos, (say dicy,) are
thv works, Lord God Almigbty ; jost and troe are diy ^Kzy%
O King of saints : Who shall not fear thee, O Ltn^ and
gloriiy thy name ? for thon only art holy," Rev. xr. 3, 4.
And if the saints and ODsels above, reverence the glorioos
^la^esty in the heavens, certainly we ^loald cultivate such a
frame on earth. The aposde calk us to it upon the foot of
the gospel, Heb. xiL 28, 29. ** A^Tierefore we receiving a
kingdom which cannot be moved,'" the spiritoal kingdom o€
Christ, which is set op upon the dissolution of the Jewish eco-
nomy, and is to continue to the end of time ; ** let ns have grace
whereby we may serve God acceptably, with reverence and
fiTodly fear. Fc«" oar God i> a consmning fire.** He is so
represented even by the gospel itself.
As we are sinners, our fear jnstly goes fertfaer ; from die
holiness of liis nature, the justice of his government, and the
threatenings of his law. In such a state, we have room to
apprdtend the severe marks c^ his displeasure in time ; and
esjjeciallv to " fear him, as able and reaAj to destroy both sool
and body in hell," Matt. x. ^2S.
We are relieved indeed against these fears by the grace of
the gcispel, and the mediation of Christ : so diat the greatest
€{ sinners ouffht not so to dread the wrath of an offended God,
as to despair of his mercy upon repentance. But still as kmg
as they rauain in their sins, thev ought to represent to dieir
minds the terrors of the Lord, as weD as the riches of his grace,
to excite them to return to their Fath©-. The gospel, aking
with the ffcod tidings it brings, makes a fuller representation,
than ever was ma^ before, rful
thought, " how shidl 1 do this evil, and sin again5>t God ?"
* C 3
102 THE CHRISTIAN TEMPER
And his course of obedience is designed to be a thankful
memorial.
3. Trust in God, is another eminent part of godliness.
It is an homage due from us to the great God, that we place
our supreme confidence in him. It is founded in a persuasion
of his all-sufficiency, and of his inviolable faithfulness in per-
forming his word and engagements. As far as I trust a man,
I suppose him able to do what I trust him for, that he hath
given me some encouragement to believe his willingness, and
that he will not deceive me. It must be so in any regular
trust in God. We must be firmly persuaded of his all-
sufficiency, that he is " able to do for us exceeding abundantly
above all that we can ask or think." But then it is of the
utmost concern to us, that we admit not expectations from God
for things which he hath never promised, nor in any other
way, than according to the tenor of his promises ; but that we
" hope in his word," Psal. cxxx. 5. Our trust should run
parallel with his promises. Where he has been pleased posi-
tively to declare what he will do, we should firmly depend, be-
lieving that "he is faithful who hath promised;" whatever
difficulties or discouragements may lie in the way of our
hopes. Thus we should " commit the keeping of our souls to him
in well-doing, as unto a faithful Creator," 1 Pet. iv. 19. I'ely-
ing upon a good event and issue, while we maintain such a
course, whatever we may be called to do or suffer ; because on
such terms he hath undertaken for it. But where his promises
are made \vith a reserve for his o^\^l sovereignty, or the riches
of his superior wisdom, as he knows far better than we *' what
is good for man in this life ;" there we should not allow our-
selves to be positive and determinate in our expectations of
particular events ; but cast our cares upon him in a more
general manner ; relying upon this, that in the way of duty,
he will do that which upon the whole is best for us : or that
** he will withhold no good tiling from them that walk upright-
ly," Psal. Ixxxiv. 11.
4. Giving credit to Iiis testimony, in all that he reveals for
truth, is near akin to the former ; and a proper homage to
God upon the foot of his infcillible truth, that he neither can
be mistaken himself, nor is under any temptation to deceive
us. AVhatever he says, must be true, and accordingly claims
our firm assent, though we should have no other evidence
TOWARDS GOD. 103
for it besitles his testimony, tlioug^li \vc feliould not be able
to account for the niaiinor of it, or to solve every didiculty
that may arise in the mind against it. We should indeed
be very careful, that we have the testimony of God to sup-
port our })ersuasion, that we liave used the best means in
our power, both natural and a])pointed, to understand his
meaning- : when we have done this, it is an essential branch
of true godliness to believe upon the sole authority of God;
in so doing, we *' set to our seal, -that God is true," John iii. 33,
5. A readiness to obey him tci/IioiU 7'esert'ey in all that
he requires, is a ])rincipal ])art of piety ; that we arc brought
to such a dls})osition as Saul's at his conversion, when he said,
*' What AN'ilt thou have me to do ?" Acts ix. G. That we
are sincerely desirous to discover his will for eveiy ])art of
our duty, and then absolutely to govern ourselves by it:
though it should be ever so contrary to our former inclin-
ations and practices, or to the custom of the \\'orld about us,
or to our secular interests. This is true Christian piety, to
resolve upon cheerful and universal obedience to the di\'ine
will, as far as we can discern it. And it is a frame of spirit,
resulting from an apprehension of his perfect wisdom, justice,
and goodness, and his sovereign authority over us.
6. A suhmission of soul to all Jus j^f^ovideulial disposals,
is another branch of godliness, and founded upon a belief of
the same perfections of God Jis the former : that we not oidy
assent to this as a truth, that our times and all our afl'airs ai'e
in his hands ; but that we give a hearty complacential consent,
that so, they should be ; and accordingly from time to time,
through all particular e\'cnts, acquiesce in his pleasure, ^^•hon it
is signified to us by the co\irse of his j)rovidence ; without
murmuring complaints, because he is tlic sovereign Lord of
all : *' who shall say unto him, what dost thou ? Shall he not
do what he will with his own?" without impeaching the justice
of his proceedings ; for " shall not the Judge of all the earth
do right ?" Widi a firm persuasion of Ins good and gracious
intentions even in the use of his rod, being in subje(-tion to
hnn, as to the Father of our spirits, who chastens us not
merely upon will and pleasure, but *' for our profit, that we
might be partakers of his holiness," Heb. xii. 9, 10. And
with a persuasion at the same time, that his infinite wisdom
can direct the darkest chspensations to reach such gracious do-.
104 THE CHRISTIAN TEMPER
signs ; that lie sees not as man sees, and Ills ways are not as
our ways ; but that he\'an make those things signally to work
together for our good, which froni their sensible asjiect seem all
against us. A great deal of true piety lies in such a placid
subjection of soul to God.
7. Designing his glory as the great scope of our actions.
This^arises from an apprehension of his fitness to be made the
last end of intelligent creatures, by reason of his supreme ex-
cellence and dominion. " Whether therefore vv^e eat or drink,
or whatsoever we do, we should do all to the glory of God,"
1 Cor. X. 31. We should choose to do or forbear a thing,
which may otherwise be indifferent, according as in particular
circumstances the one or the other may appear most likely to
promote his honour, and to lead others about us to high and
honourable thoughts of God and religion ; and we should
make every lower aim to give place to this as our last and
greatest. Such a temper of mind is essential to vital Chris-
tianity. " None of us [Christians,] (says the apostle,) liveth
to himself, and no man dieth to himself. For whether we
live, we li\'e unto the Lord ; and whether we die, we die unto
the Lord ; whether we live therefore, or die, we are the
Lord's," liom. xiv. 7j 8.
8. A studious concern to approve ourselves to him in our
whole conduct, is a necessary ingredient of true godliness.
That we " study to shew ourselves approved to him." 2 Tim.
ii. 15. ** And whatever we do, do it heartily, as to the Lord,
and not to men," Col. iii. 23. This is a temper resulting
from the consideration of God, as the being with whom prin-
cipally we have to do ; by whose sentence not only our })resent
lot must be ordered, but our conchtion to all eternity. Hence
the apostle says, 1 Cor. iv. 3, 4. " With me it is a very small
thing, that I should be judged of you, or of man's judgment ;
yea, I judge not my o\vnself," that is, not with an apprehen-
sion, that my own judgment is definitive : " but lie that judgeth
me, is the Lord." AVe should be concerned for his approba-
tion in all things, because lie is a constant spectator of our
actions, and of our very hearts themselves. It should be a
fi-equent turn of thought with us, " Thou, God, seest me ;
thou understandest my thoughts afar off ; there is not a word
in my tongue but thou knowest it altogether :" And therefore
we should " set the Lord alwavs before us," Psal. xvi. 8.
TOWARDS GOD. 105
9. A care to imitate himy as far as lie proposes liimself to
our imitation, enters into tlie notion of goilJiness. Wliidi is
a regard we owe to God upon account of liis supreme excel-
lence, because we cannot co])y after a better ])attern. It ^vas
tlie oiii>inal glory of our natures, to be made after the image
of God ; and therefore the more we recover his likeness ajj^ain,
the more we come back to ourselves. But I enlarge not
on this here, since an entire discourse hath been employed up-
on it.
\0. A disposition to serine God in spirit and in truths in
all the ways of liis instituted worship, is farther included in a
godly temper ; an inclination and bent of soul to the {)roper
exercises of gotlliness, and to the performance of these in a
godly manner. Prayer and praise, and the confession of sin,
reading and hearing God's \vord, and the celebration of the
sacraments, are services wherein lie recpiires us to be employ-
ed ; by social worship to pay him a visible liomage ; and both
in public and private devotions to exercise the several inward
j)ious dispositions, of \vhich I liave been speaking, fear and
love, and trust, and submission. In these we are to draw
near to God, and then may exj^ect him to draw near to us.
Godliness will engage us to " walk in all the ordinances and
commandments of the Lord, blameless," Luke i. G. and to
love the habitation of his house, and all the exercises wherein
he appoints us to honour him, and allov/s us to converse with
him. But then piety \vill not sutler us to rest in the mere ex-
ternal services, but will make us especially careful of the in-
ward part, that tJiey be truly spiritual sacrifices ; in which our
spirits are intently engaged, pious and devout affections ollered
up ; and that they may be " acceptable to God tlu'ough Jesus
Christ," 1 Pet. ii. 5.
These particulars will ex])lain that branch of the Christian
temper, whicli is strictly (>alled ii'od/iness. The s])ecial obli-
gations of Christians to it, will be the subject of another dis-
course.
I \\ould only now dc^sire you to examine yourselves upon
this first and leading head of all true gddliness, your teni]»er
toward God. Do you "live without God in the world ?"
Or without ])aying a supreme regard to him ? Or else, though
you are obliged to reside at present in a sensible Avorld, and to
converse with sensible things, do you chielly " eye hhn who is
106 THE CHRISTIAN TEMPER, ETC.
invisible ? Do you walk with God ?" as the character of a
truly ^-ood man is sometimes drawn in scripture. Can you
say with David, " mine eyes are ever towards the Lord ?"
Psal. XXV. 1 5. That you " walk in his fear all the day long ?
That your hearts are directed into the love of God ? That
you trust in him at all times ?" That you can take his word
in any case ? That you are willing to obey him vdthout ex-
ception, and to submit to him without a murmur ? That his
honor and approbation are the scope you propose to your-
selves ? That you would gladly be as like him, as he allows
you to be ? That a day in his courts, or an hour spent in
converse with liim, is better than a thousand elsewhere ? That
you cannot content yourselves with appearing to men to per-
form relifi^ous duties in an unexceptionable manner, unless you
can have hope, that the God who sees in secret will approve
you openly ; This is real godliness, that to which Christianity
was designed to recover us. Such worshippers God desireth j
and if this be our temper, it is a good presage whither we are
fi^oino;', even to a world, where " God shall be all in all ;*'
where the highest regards u-ill be paid him by all the inhabi-
tants, but after the manner of that perfect state, and freed from
all the imperfections of ours.
SERMON IX.
GODLINESS; OR, THE CHRISTIAN TEMPER
TOWARDS GOD.
2 Pet. i. 6.
And lo patience, godliness.
IN tlie last discourse tlie nature of godliness, In the most
strict sense of the word was considered ; or the right
temper of the soul toward God. I am now in tlie second
place to shew—
II. The obligations, which lie upon Clnistians to exercise
themselves unto godliness : or to maintain and exercise a con-
stant pious regard to God.
1. This is one principal end of the gospel. As the bias
of innocent nature was in the first place to the performance of
that duty which is owing to God ; so any designs of man's
recovery from the apostacy, could not fail to take in this as a
princijjal part, his restoration to godliness. The sin and the
misery too, from which above all things we needed relief, ^vas
our alienation from God. It was impossible for the rational
nature to be set right, and yet remain (hsallected to God.
When therefore he set a sa\nng design on foot, this must be
his first intention and scope, to bring man back to his duo af-
fection and allegiance to his own blessed self, and to have the'
mind of man cured of all hostility and unsuitableness of temper
towards the God that made him. For this end " Clnist suf-
fered for sins, the just for the unjust, that he might bring us
to God," 1 Pet. iii. 18. We were gone off from him, \nlaint ^vith this, " My
God, my God :" and since he applies himself to God at the
time, as to one in whom he had a sure interest, I question
whether, we are to understand the complaint, as bespeaking
his apprehension of any real desertion of his Father. He ra-
ther seems to complain of the great contempt and reproach
cast upon him by his enemies, when they had just before in-
sulted him, as if he were forsaken of God, because he was not
rescued from the cross, Matth. xxvii. 43. *' He trusted in
God ; let him deliver him, if he will have him." And
the thieves, it is said, " cast the same in his teeth," ver. 44».
Now, in his cry, wliich follows in ver. 46. " My God, my
God, why hast thou forsaken me ?" his design seems to be, to
express the stedfast continuance of his trust in God ; and at
the same time to intimate, that he esteemed this one of the
bitterest taunts wdiich his enemies had thrown out upon him,
that God should be thought to have abandoned liim, und a very
H
M4 THE CHRISTIAN TEMPER
cutting- part of his suflTering-s, that they should be made the
occasion of such a thouglit. So that this is indeed an illus-
trious instance of his trust in God, when he was most derided
for it. The same confidence in God, he discovered to the last.
When he was near his end, he was confident that he should
be that dag in paradise ; and not only so, but also that the
dying thief who was converted to a surprizing faith in him in
liis lowest condition, should be \vith him there, Luke xxiii*
43. And with his expiring breath he committed his departing
soul to his Father : * * Father, into thy hands I commend my
spirit," ver. 46. How strongly is trust in God recommended
to all his followers, by his fixed exercise of it through life down
to death !
He was equally a pattern to us in readif obedie?tce to his
Father's will. Having undertaken to be his servant in the
Avork of our redemption, he came into the world to do his will,
Heb. x. 7« And when he was actually entered upon it, it
*'was his meat to do the will of Iiim tliat sent him," John iv.
31. He took more pleasure in any action of ser\ace to God,
than in partaking of the necessary recruits of nature. The
work assigned him was kept ])erpetually in his eye ; and he
reckoned a necessity to lie upon him to perform it, John ix. 4.
*' I must work the works of him that sent me, while it is
day." In the performance of that work, he exactly observed
the instructions given him, in all that he spoke or did : whence
he could say, John viii. 28. " I do nothing of myself." And
chap. xii. 50. " Whatsoever I speak, even as the Father said
unto me, so I speak." He did not refuse the most difficult
and self-denying services, but was *' obedient unto death, even
the death of the cross," Phil. ii. 8. How would our obedience
shine, if it were formed upon this model !
He cheerfully submitted to divine disposal in all circum-
stances of his^condition. He had his eye to the providence of
God, more than the hand of man, in his sufferings : so he
tells Pilate, Jolm^ xix. 11. " Thou couldest liave no power at
all against me, except it were given thee from above." And
to this disposal of God he entirely submits. " Not as I Avill,
but as thou wilt," Matt. xxvi. 39. " The cup, which my
Father hath given me, shall I not drink it ?"
God's glory "doas his constant end. He *' sought not his
own glory," John vii. 50. And therefore was content to
TOWARDS GOD. 115
undergo tlie lowest abasement to advance the divine honour.
Nothing awakened his zeal so much, as dishonour cast upon
God, or that which belonged to him. " The zeal of thine
house hath eaten me uj)," John ii. IJ. This was so uniformly
his design, and the scope of all his life and actions, that he
could solenmly appeal to his Father at the close of his work,
chaj). xvii. 1'. " 1 have glorified thee on the earth ; I have
finished the work, wliich thou gavest me to do."
He was very exemplary in the worship of God y and in the
observance of all the sacred institutions in force under that dis-
pensation. He was careful to fulfil all righteousness^ Matt,
iii. 15. It appears from several passages of St John's, gospel,
that he used to attend the public worship of the temple upon
all proper occasions ; and the worship of the synagogue every
sabbath-day in the places where he came. Luke observes,
<;hap. iv. 16, that "as his custom was, he went into the syna-
gogue on the sabbath-day ; where the usual exercises of
praying, and reading, and expounding the word of God were
performed. And for secret prayer, we find him retiring for
that purpose, where he might enjoy the greatest freedom.
Matt. xiv. 23. Or rising up early for that exercise, Mark i.
S5. And upon extraordinary occasions, carrying on his de-
votions to a great length ; as once, " continuing all night in
prayer to God,'* Lid^e vi. 12. Or with peculiar earnestness,
when he had special difficulties before him ; as in his agony
in the garden. And the gospel history sometimes takes
notice of the outward marks of reverence he used ; that he
" kneeled," Luke xxii. 41. that he "tell on his face," Matth.
xxvi. 39. that he "lift up his eyes to heaven," John xvii. 1.
AVliich are recorded no doubt as exemplary indications of the
reverence of his spirit. And for the other institutions then in
use, they were all observed in his case. He was circumcised
by his parents at the time appointed by the law ; he submitted
to be baptized by John, whew he had an extraordinary com-
mission to dispense that ordinance ; and statedly celebrated the
passover. Without doubt, one intention of his performance of
these things, and of their being recorded concerning him, was
to dispose all his followers to a resemblance of the captain of
their salvation in piety towards God.
And now to close this subject,
1. We may see one peculiar excellence of the Christian rc-
n 2
116 THE CHRISTIAN TEMPER
lig'ion, that it has the most direct tendency to promote godli-
ness. It would be indeed an undeniable evidence, that it had
not a divine original, if it gave us an unworthy representation
of the blessed God, or did not make a full provision for secur-
ing his rights and claims from mankind. But it is the glory
of Christianity, that it sets out God, his perfections, relations^
and authority in the most clear and amiable view ; and at the
same time calls us by the most express precepts and the strong-
est motives to a becoming temper and practice.
^2. Let us then who wear the Christian name, make it our
business to live godly in Christ Jesus. We find that phrase
used in 2 Tim. iii. 12. and it imports something peculiar m
the godliness to be exercised by Christians.
Let the respect we pay to God be agreeable to the revela-
tion made of him by Christ. While " no man hath seen God
at any time ; the only begotten Son, who is in the bosom of
the Father hath declared hira," John i. 18. And hath de-
clared him in such a manner, as he was scarce manifested to the
world before. Let our regards for him be correspondent to this
discovery. Let them be spiritual aixl not only bodily ; as he is
now more fully revealed iu his spiritual nature, and requiring
spiritual worshippers, John iv. 23, 24. He is ijow manifest-
ed,, not only as our Creator, but as at the head of a saving de-
sign, reconciling an apostate world to himself in his Son : Our
homage therefore should be paid him, Dot as if we were inno-
cent creatures, but as it becomes redeemed sinners, through a
mediator ; honouring him in the way established by wise grace
for lapsed creatures to have access to him. And yet as his
grace and good-will are set in a clearer light than in any for-
mer dispensation, and as there is a more comfortable effusion of
his Spirit, as a Spirit of adoption ; our service to him should
be, not with a slavish, but a chikl-like temper.
Let us animate ourselves in the practice by the great ex-
ample of piety which Christ has given us. Looking unto
Jesus, let us have grace to serve God acceptably ; remember-
ing that while in one nature he was himself, the true God, yet
as man, he was the most godly man that ever was in the
world.
Let us apply ourselves to the exercise of godliness in a de-
pendance on the grace and strength of Christ. If we are unit-
ed to Christ as his living members, and partakers of his Holy
TOWARDS GOD. 117
Spirit, godliness will thrive under such blessed culture and in-
fluence ; but separate from him as our head, we, apostate crea-
tures " can do nothinc;-," John xv. 5.
Let us expect God's favourable regard to the poor and im-
perfect respects we pay to him, only for the sake of Christ.
A s our goodness, on su])position it were perfect, cannot extend
to him to profit him ; so in the present imperfection of it, it
could not please him or be accepted by him but in his beloved
Son.
3. As godliness is profitable to all things, and peculiarly
subserves the other duties of tlie Cliristian life ; so let the fruits
of it appear in all the rest of a Chrisiian temper and practice.
Let our faith be shewn by our works : our piety by our so-
briety, and righteousness, and charity : and our love to God,
whom we have not seen, by our love to our brother, whom we
have seen. That superstructure the apostle calls us to add to
godliness, in the words innnediately following the text, ver. 7*
*' And to godliness, brotherly-kindness ; and to brotherly-kind-
ness, charity."
11 3
SERMON X.
FAITH IN CHRIST.
1 Pet. i. 8.
Whom, having not seen, ye love : in xdiom, though 7iow ye
see him not, yet believing, ye rejoice mth joy unspeaha^
hie, and full of glory.
NEXT to the regards we owe to God, tlie Christian tem-
per towards Christ, as the Saviour and Mediator, natu-
rally comes under consideration. As the Saviour is himself
God, that which hath been said already of the respect due to
God, belongs to him in common with the Father and the Holy
Ghost ; but the scripture leads us to another view of him as
the Messiah and Mediator, and claims from us distinct prac-
tical regards to him as such. These are what I now propose
to consider, for which the words read give us a proper founda-
tion.
St Peter wrote this epistle, to the strangers scattered through-
out Pontus, Galatia, &c. ver. 1 . that is, to those of the Jewish
nation who lived out of Judea in foreign parts, as many of
them had done long before Christ*s time ; and who were already
converted to the Christian faith. Several churches were early
planted in Asia, consisting chiefly of these Jewish converts.
The apostle describes the nature of their change, whence it
had its original, and how it was brought about, in ver 2. And
then expresses the happiness of it, offering a solemn thanksgiv-
ing to God upon that account, because they were new-born to
the heavenly inheritance, and preserved by divine power in the
way that led to possession, ver. 3, 4, 5. In this their happy
state, he says, they could rejoice, even in the midst of yarious
JAITH IN CHRIST. 119
sufferino^ which attended tlioin ; for they knew that those
sufferings were only trials of their faith, and ujion their ac-
quittino- themselves well in the trial, would redound to their
owTi, as well as to their master's " praise, and honor, and
glory, at the apj)oaring of Jesus Christ," ver. (), 7. Upon
the mention of Christ's name, the apostle adds an elegant
representation, how they stood affected to him. — "Whom,
having not seen," &c. V»'herein we may observe,
l.'llieir temper itself towards the Lord Jesus. They
believed in him ; that was fumlamental to all the rest. And
their faith xvroiight by love ; they laved him, upon the
sentiments they entertained cojicerning him with a faith
unfeigned. Aiid this faith and love produced a Jay in him.
The disposition of mind toward our blessed Lord, to which
Christiaiiity auls us, may be summed up in these three things.
But then we are to observe,
2. A circumstance of seeming disadvantage taken notice of
in the case of these converts, Ijeyond the case of some others.
Some had seen the Lord ; had had the advantage of being
spectators of his life and miracles, of his death and resurrec-
tion, and ascension into heaven, and liad heard the gracious,
words which proceeded out of his lips. This was the privilege
of Peter himself, and of the other disciples during Christ's
abode below. But the Christians in the text hans of the dignity of his person, of
FAITH IN CHRIST. 1'21
his priestly and regal offices, and of the great design of his
death; yet it is phiin, that these tilings were hut darkly uj)-
prehended hy his own disciples, till the descent of the Sj)irit,
who was to lead them into all truth. But now in the New
Testament, we have the whole testimony of God concerning-
him completed. And all that taken together, is the object of
the Christian faith : his divine person, " as God over all bles-
sed for evermore ; as the Word, who was in the beginning,
Avho was Avith God [the Father,] and who was God : his in-
carnation, or that he was the Word made flesh, God manifest-
ed in the flesh :" his life, and actions, and sufferings, in the
human nature : the doctrine he ]3reached, and the mighty
works he did ; the propitiation he made for our sins, by dying,
the just for the unjust : his resurrection from the dead, and
ascension into heaven, and constant intercession for us there at
God's rioht hand : tlie universal kinofdom and domini«ni com-
mitted to him as Mediator ; his claims from us as such ; the
fulness of grace dwelling in him for our suj)ply ; and the
many blessings he hath authority to bestow upon us in his
appointed way ; and his second coming at the end of the
world, to complete the designs of his Mediatorial kingdom.
All and every part of the discovery made in scripture concern-
ing Christ, is the matter of a Christian's faith, as far as he
can perceive it to be revealed there.
Now the first act of faith, is a firm persuasion of the truth
of his testimony. A doubtful and wavering opinion will have
little practical influence. Nothing can effectually animate and
engage to that divine temper, to which faith in Christ is in-
tendetl to raise us ; notliing can furnish us out a constant sup-
ply and nourishment for maintaining such a spirit ; nothing
can carry through the exercise of it in all weathers and trials,
short of a lively and stedfast conviction of the truth of the
gospel. The practice of most nominal Christians, is a ])ro()f
of this ; and the uncvenness and inconstancy which we^all Hud
in our own frames from the infirmity of our faith, shews[]|of
what importance it is to be daily confirming the assenting act
of faith. Many of Christ's disciples, while^ he was below,
having but a faint and weak ])ersuasion about his character,
*' went back, and walked no more \Aath him," John vi. ()(i.
But that, which under the influence of divine grace scHMired
the rest who continued ^^'ith him, was this, that "they believed.
122 FAITH IN CHRIST,
and were sure, that he was the Christ, the Son of tlie Hving
God/* ver. 69.
2. A jiersonal acceptance of Christ according to his char-
acter in the gospel, or a consent that lie shall be such to us,
enters into the nature of saving faith in him. A Christian's
faith is not only a general assent to gospel declarations, but it
includes a personal application, from a consideration of our
own concern in them. There is not only an act of the under-
standing, but correspondent acts of will and aftections. There-
fore we read more than once of *' believing with the heart,"
Acts viii. 37. Horn. x. 9. We must deliberately consent to
own and accept him in all tlie characters he bears, and have
our spirits impressed suitably to the nature and importance of
what we ascent to concerning him. We must deliberately
recognise him with Thomas, ** for our Lord and our God,"
John XX. 28. As he is the only Saviour of sinners ; and set
forth in the gospel for a propitiation, through whom pardon
and acceptance with God may be had : so our belief of these
general truths must be attended with the committing of our-
selves to him, to be saved by him in his own way, and a firm
reliance upon him as able and willing to perform all the kind
offices for us, which are included in the character of a Saviour,
Heb. vii. 25. 2 Tim. i. 12. There must be a Jaith in his
bloody for the pardon of our sins in the virtue of it. Are
we persuaded, that he is the great prophet sent of God, " the
faithful and true witness ?" We believe not this in a gospel
sense, unless our souls entirely bow to his instructions, and are
determined to hear him, and credit him, and obey him in all
that he says, as far as v\'e can discover his mind. Matt. xvii.
5. We own his authority to be the universal Lord and So-
vereign ; but then only the belief of tliis is genuine, when we
are truly willing that he shall be in all things so to us, and
fully resolved to be under law to Christy 1 Cor. ix. 21. As
goon as Saul became a believer, the language of his heart was,
" Lord, what wilt thou have me to do ?" Acts ix. 6. Our
belief of his all-sufficient gi-ace must be accomj)anied with a
fixed dependance upon it for ourselves ; being *' strong in the
grace that is in Christ Jesus," 2 Tim. ii. 1. And when we
contemplate his holy and heavenly, and most useful life and be-
ha\nour, as recorded in the gospel, a right faith eyes this as our
pattern, and forms tlie mind to sincere purposes of imitation.
FAITH IN CIIltlST. I'io
These two things are to be imderstood as necessarily in-
cluded in a genuine faith in Christ. The fruits of it will
farther appear, when we consider the other particulars men-
tioned in the text. I proceed,
^, To consider faith in Christ, as now to be exercised by
us with this circumstance attending it, that we se(; him not.
" Though now ye see him not, yet believing." The apostle
plainly fixes an emphasis upon this circumstance in the char-
acter of those to whom he wrote. And the main body of
believers ; all, except a few in Judea at the very beginning of
Christianity, are in the same circumstance. Some may be
ready to magnify over much the disadvantageousness of their
condition in this respect ; to esteem the case of those, v/ho
knew Christ after the flesh, heard his doctrine and saw his
miracles, far happier than their own ; and to think, that they
have a far harder part to maintain a lively faitli in Cluist, than
those most primitive discij)les had.
In answer to which, it might be sufficient to return the
words of our Lord to Thomas. After he had expressed an
unreasonable distrust of Christ's resurrection, though he had
the testimony of so many credible persons for it ; Christ con-
descended so far as to offer him sensible evidence of it ;
*' Reach hither, (says the Lord) thy finger, and behold my
liands ; and reach hither thy hand, and thrust it into my side,
[my pierced side :] and be not faithless but believing," John
XX. 27. Thomas struck with admiration, cries out, " My
Lord and my God,'* ver. 28. Jesus saith unto him, ver. 29.
" Thomas, because thou hast seen me thou hast believed ;
blessed are they that haxe not seen, and yet have believed.'*
But as the apostle takes notice again in the text of this cir-
cumstance with commendation ; and as I think it may lead
us to some useful thoughts in our o\Aai condition, I choose to
consider the matter more particularly, and to offer the followhig
things to observation.
1. An actual converse -with Christ in the flesh, did not pro-
duce faith in all, or even in the generality of those who had
that advantage. This appears through the history of the gos-
pel. Though the doctrine of Cluist was so divine and excel-
lent, as often to raise the admiration of his hearers, insomuch,
" that they w^re astonished at his doctrine," Matth. vii. 28.
and sometimes o\Mied, that ** never man spake like this man,"
ISi FAITH IN CHRIST.
Jolm vii. 'i6. yet it was ineifectual to most of them for any
saving purpose. His miracles, though so great as were never
before performed, though the spectators were dazzled with
him, and sometimes forced to own that God was with him,
yet generally failed to persuade men to become his disciples in
earnest. It is emphatically observed of the people of one
place, Jolm xii. 37, 38. *' that though he had done so many
miracles before them, yet they believed not on him : That the
saying of Esaias the prophet might be fulfilled, which he spake.
Lord, wiio hath believed our rejjort ? and to whom hath the
arm of the Lord heen revealed ?" Elsewhere we find Christ,
*' upbraiding the cities [of Chorazin, and Bethsaida, and Ca-
pernaum,]] wherein many of his mighty works were done,
because they repented not," Matt. xi. ^0. Tlie number of
his disciples in the days of liis flesh was but few : probably the
five hundred brethren, of whom he is said to have been seen
at once after his resurrection, 1 Cor. xv. 6. made up the main
body of the disciples he had during his personal ministry.
Judas who statedly attended him as one of his twelve apostles,
proved the most treacherous enemy to his master, notv/ith-
standing that advantage. These are plain evidences, how
insufficient the bare sight of Christ, and personal converse
with him were of themselves to produce faith, and may pre-
vent all repining that we lived not in those days.
2. Faith in Christ is as reasonably claimed from us, as it
was from those who actually saw him.
For on the one hand, those who lived in the time of Christ's
sojourning on earth, had many disadvantages for their faith
which we have not, to balance some advantages which they
had above us. A very general j)rejudlce prevailed among the
Jews at that time, that the Messiah was to set up a temporal
kingdom ; with which the disciples themselves appear from
several passages to have been deeply tinctured. This was a
notion most opposite to the true character of Christ, and which
made his appearance in the world in a state of meanness, to
be the reverse of the common expectations from the Messiah.
Hereupon he was generally " despised and rejected of men :"
and his death, while as yet the blessed ends and uses of it
were apprehended by very few, was the greatest damp to men's
faith and hope. We are released from all these disadvantages
by the fall revelation of the gospel : wherein we see how ill-
FAITH IN CIIllIST'. 1*2.5
founded tlitit expectiUion of a temporal kingdom was ; and
tliat liis kingdom was not to be of this workl, but of a
spiritual and heavenly nature ; and Christ crucified is mani-
fested in the light of the New Testament, to be the wisdom
and the })ower of God ; thougli it were to the Jews a stum-
bling block, and to the Greeks foolishness.
On the other hand, though, the first disciples had immediate
sensible evidence of Christ's miracles, which we have not ; and'
they who beheld him after his resurrection, and saw him as-
cending into heaven, had a proof of these fiicts more infallible
in the nature of the thing, than can be pretended in our case ;
yet we have ])roofs every v/ay sufficient. Eye and ear-wit-
nesses, of most undoubti'd credit, have given testimony to
these things, and have sealed their testimony with their blood,
and were enabled to add farther attestations by a variety of
miracles, and the several gifts of the Holy Ghost, 1 John i.
1, 3. "That which was from the begimiing," (says St John,)
in the name of himself and of the other })rimitive disciples,
*' which we have heard (^v■itll our own ears from Christ him-
self,) which we have seen with our eyes, which we have look-
ed upon, (with a just care and concern that we might not be
mistaken in a matter of such importance,) which our hands
have handled of the word of life," that is, concerning Christ :
referring probably to that evidence already mentioned, which
Christ was pleased to olier to Thomas and the rest of his
disciples of the truth of his resurrection ; which, though it
were occasioned by an unreasonable incredulity in Thomas, yet
was made by ])rovidence an occasion of giving a considerable
assistance to the faith of after-Christians. " That (says the
a})ostle,) which we have seen and heard, declare we unto
you." And this tehtimony given by the first disciples, is
conveyed down to us in the wiitten records of the New Testa-
ment, which have been Avitnessed to, for the substance of the
facts contained in them, by friends and enemies from age
to age.
If yet it should be said, that we stand not however just upon
the same foot of these things, as the first Christians did ; yet
Avhile we fall short one vvay, we gain another. We have several
evidences of the truth of the Christian religion, which they of
the first age could not have, in the accomplishment of many
prophecies contained in the New Testiiment j sucb as the
126 FAITH IN CHRIST.
destruction of Jerusalem, with all the minute circumstances of
agreement between the prophecy and execution : the rejection
of tlie Jewish nation for so many ages, and with the most
eminent marks of distinction : the extensive and quick propa-
gation of the gospel answerable to what was foretold, notwith-
standing the greatest oppositions, and by instruments very un-
likely to conquer the world to the obedience of faith : the
many suiferings of the professors of it, their courage and con-
stancy, and yet the growth of Christianity under all : the rise
and progress of tlie man cf sin : and other such proofs.
Vv e have also the standing evidence of the power of the
gospel, in the mighty change it produces in the tempers and
Hves of some in every age : would to God there were more
such instances in our degenerate times, to strike the world
around with conviction and admiration ! Blessed be God, that
there are some. Those who actually feel the virtue of it,
*' have the witness in themselves.'*
These things may shew that in our present circumstances,
faith in Christ is most reasonably claimed from us, though we
have never seen him.
3. Faith in Christ, upon the foundations we now have, is
sufficient to supply the want of sight, for all ])ractical pur-
poses. If we are willing to believe the testimony of God,
upon as full attestations that it comes from him as we are en-
tirely satisfied with in other cases, we cannot want considera-
tions fit to influence us to every part of the Christian life.
The object of faith, the doctrine of the gospel, contains abun-
dant evidence of things not seen ; a full proof of them, though
we see them not : by faitli we receive that evidence or proof
as God's testimony : and if we do it sincerely, we shall act
and govern ourselves by it. We have- those truths recorded
in the scripture, which our Lord delivered by word of mouth ;
and the same credentials enrolled there for the use of all ages,
which Christ then gave. If we are insensible of the obliga-
tions arising from these things in our present circumstances :
whatever we may imagine, it may justly be concluded, that
we sJionld have been among the unbelievers in Christ's own
time ; that the same prejudices and corrupt afii'ctions would
have prevailed with us to reject Christ in person, which hinder
us from entertaining him as ofi'ered in the gospel.
4. We are called to believe many things concerning Christ,
FAITH IN CHRIST. IQJ,
nlilch none ever saw ; and tlierefore for those things at least,
we are upon a level with those \\'ho conversed with him in our
world. His life and death, and resurrection, and ascension,
were indeed made ohjects of sense to some ; but his divine na-
ture, and the designs of his death, were entirely matters of
faith to them as well as to us. What Christ is now in hea-
ven, what he is doing- there, and what he xahU do when he shall
come again the second time, ever were things out of the reach
of sense, as they are now : eye hath not seen them, though
the ear hath heard tliem ; they were believed uj)on the word of
Christ, and of his inspired apostles, and so they should be by
us. These things which are as important in Christianity as
those which were once obvious to sense, and which have as
great an influence upon the Christian temper, were solely mat-
ters of faith to the first Christians as well as to us.
5. There is a peculiar excellence in tlie faith of Christians,
as thus circumstanced ; that it is a faith in a Saviour whom
they have not seen. The goodness of faith consists in a readi-
ness to believe and govern ourselves by the testimony of God,
as far as we can discern it. There was nothing commendable
in persons believing that such and such facts came to p.'iss,
that such mighty works were done, which they saw with their
eyes, and therefore could not but believe : but all that was
morally good in their faith was, that they were led by these
evidences to believe unseen things upon the testimony of God.
The case is the same now ; the grace of faith is altogether a
different thing from sight ; and if our sensible evidence be less
than that of the first Christians j yet as long as it is sufficient,
our faith thus circumstanced shews a more prompt inclination
to take God's word, where we have ground enough to believe
that he speaks, though we should not have such over-bearing
evidences as some have had. The language of it is ; * I am
willing to know the mind of God, ho\\soever he pleases to
make it known to me ; I prescribe not to him the way ; I ac-
quiesce in the method, which his wisdom, and goodness, and
sovereignty chooses, for malting me acquainted with it ; as long
as I am convinced that I have his testimony, I would fall in
with it, and guide myself by it ; and therefore I receive a
Saviour, who I am well assured comes from him, though I
have never seen him as some did.' This is a temper of
mind honourable to God, becoming a reasonable creature,
1-8 FAitii IN cnmsT.
and one who is in earnest concerned fur the interests of his
sonl.
6. We have encouragement to hope, that our faith in an
unseen Saviour will be pecuharly acceptable. We not only
find Christ i3ravinof before his sufferings for those tvho should
afterwards believe in him through the word of his apostles,
as well as for his present disciples ; John xvii. 20. but also
after his resurrection pronouncing" a peculiar blessedness upon
those who should *' believe in him, though they saw him not,"
John XX. 29. Hereby we give glory to God, as strong in
faith ; and God will accordingly honour such a faith. The
apostle writing to the Tbessalonians, who were called into the
kingdom and fellov/ship of the Lord Jesus after his leaving the
world tells them, 2 Thess. i. 10. that "he should come to be
glorified in his saints, and to be admired in all them that be-
lieve, because (says the apostle) our testimony among you was
believed."
Inferences. — 1 . We m.ay see the wisdom of divine provi-
dence, in adjusting the circumstances of those in his visible
church in so equitable proportion on one another. It is true
he is a sovereign, and does not give to all advantages alike.
In this as well as in other respects, to some he gives ten ta-
lents, to others five, and to others one. But then he requires
from none any more than in proportion to their talents. And
besides that in relation to the state of the church from one age
to another, there may be observed a remarkable ballancing" of
advantages and ofdisadvantages : of which the case before us
is one instance, th state of those who saw Christ in the flesh,.
and of those who have not seen him.
2. We may see the necessity of divine grace in order to sav-
ing faith in every age of the church. During Christ's minis-
try, and since also, the gospel is to some a savour ofUfe unto
life, and to others, of death unto death : and in both periods,
faith is to be considereti as "the gift of God," Epli. ii. 8.
When the gospel was effectual to produce saving faith in the
primitive times, it was " the power of God unto salvation,"
Kom. i. 16. mighty through God ; and so it is still. And
therefore, while we are considering the excellencies of gospel-
discoveries in themselves, and the evidences given us of their
truth, \ve should earnestly apply to God for his grace to form
FAITH IN CIIIUST. Is29
Our niiiuls to a faith unfeigned, a faith of the operation of Goil ;
and tln-oiigii the wliole course of tlie Christian life, Mliic.li is
animated by faith, we shouKl make it our daily prayer, " Lord,
increase our faith," Luke xvii. .5.
S. We may collect the usefulness of a standino- ministry in
the church. JSince Christ has left the world, and was a preach-
er of his gospel in person, only for a few years, and to one
country ; it was fit, that there should be some in every age
and in all places, as for as may he, to preach the gospel to
every creature. " How shall men call on him, whom they
have not believed ? and how shall they believe in liini of whom
they have not lieard ? and how shall they hear without a preach-
er ?'* Rom. X. 14. For this puij^ose the apostles were em-
ployed to propagate the gospel ; but tliey did not leave the mat-
ter there, but ap})ointed " elders (standing presbyters,) to be
ordained in every city," Tit. i. 5. And Paul enjoins Timo-
thy, '2 Tim. ii. 3. *' The things which thou hast heard of me
among many witnesses, the same commit thou to faithful men,
who shall be able to teach others also." If it should be said,
that the need of such is now superseded by the gospel's being'
committed to writing ; I answer, the writings of the New
Testament ajijioint this farther provision, as in the place just
mentioned, and therefore for certain do not supersede it. All
our doctrine indeed must be tiied by the \M'itten word ; we are
910 1 lo?rls of mcn^s J'aith^ hut helpers of tlteir joy ; and uo-
tliing which we deliver hath any authority, farther than we can
support it by evidence from the scriptures. But the business
of ministers is to help you to understand the scriptures, and to
represent to your consciences the truths contained there. If
there were no such provision, I believe religion would be at a
far lower ebb in the world than it is. It is God's appointed
and usual way for bringing men to the obedience of faith, and
for the perfecting of the saints, to instruct, admonish and ex-
hort men by men like themselves, who have the same everlast-
ing interests to mind, and need the same Saviour as they do.
4. AVe have reason to be content with the circumstances of
that age of the world, wherein our lot is cast. We are fovour-
ed with sufficient advantages, and are encouraged to apply for
the same grace to make them effectual. And indeed the con-
dition we are in, that we see not the Saviour in whom we be-
lieve, is entirely of a piece with tlie rest of the Christian's state
I
J30 FAITH IN CIiniST.
in this world. The main objects of our attention and concern,
as Christians, are things invisible. ** We walk by faith, and
not by sight,'* 2 Cor. v. 7- We " look not at the things which
are seen, but at the things which are not seen," chap. iv. 18.
Our chief concern is with an invisible God, Heb. xi. 27« The
principal benefits we have to value are spiritual blessings, Eph.
i. 3. And the inheritance we are born to is out of sight. It
is suitable therefore to all the rest, that our Redeemer should
be so too. This is a circumstance, which may greatly contri-
bute to promote one prmci])al branch of the Christian disposi-
tion, to aspire after a heavenly country when we must con-
sider our dear Saviour, as already there at " the right hand of
God," Col. iii. 1. It facilitates to a Christian the work of dy-
ing', to think tliat his death is not a removal from his Lord, but
going to him.
5. Let us be very solicitous, that under our many advan-
tages, and by the help of that grace so ready to be bestowed,
we may believe to the saving of our souls. That every ])art
of the testimony, which God hath borne to his Son, be readily
entertained by us ; and that we receive and appropriate him to
ourselves for all the uses and purposes, for which he is offered
in the gospel.
6. Let our faith in him be allowed its proper practical in-
fluence upon the whole Christian temper and life. More im-
mediately upon those holy dispositions toward Christ himself,
of which the text speaks ? love to him, and joy in him. If
our faith thus xvorh by love^ and work us up to the genuine
joy of living Christians, this cannot fail to animate the whole
of the divine life.
SERMON XI.
LOVE TO CHRIST.
1 Pet. i. 8.
tJliomy having not seen, ye love : in "ivJiom, though mm'
ye see him not^ yet helievingy ye rejoice with joy nn-
spealiable and full of glory*
THE practical regards we owe to the I^ord Jesus
liiiuself, make an eminent and distinguishing part of
the Christian temper ; of which regards these words may be
miderstood as a summary. How should christians stand aflected
to their master ? Just as these ancient Christians in the text
A\'ere affected towards him. Their first concern should be, that
they may have a genuine, a firm and lively faith in him ; so
they had, wliom 8t Peter celebrates, tliouoji they had never
seen him in the flesh, any more than we. Then their faith in
liim kindled in their breasts a holy and strong affection to him :
and upon the foundation o1 faith and love^ they were able to
rise up to a triumphant joy in liim.
The first of these, Jaith in him, has been the subject of
a former discourse. This is to be employed in the second
branch.
II. LOVE to Christ, as the fruit of faith in him, tliough
he is unseen, is a necessary part of the Christian disposition.
It is so necessary, that on the one hand, all those who are
destitute of it lie under a dreadful curse ; a curse pronounced
by an apostle under the Spirit of inspiration, 1 Cor. xvi. ^'!"2.
*' If any man love not the Lord Jesus Christ, let him be ana-
tliema maranatha j" accursed till the Lord comes. And on
I '2
132 LOVE TO CHRIST.
the other Iiniid, all who are truly of this disposifien, are
eiK'oui'ag-ed by the^ apostle's benedictton to expect all the
fruits of diviue favour, E])h. vi. 25. " Grace be with all
them, that love our Lord Jesus Christ in sincerity."
In the ])rosecutioTi of this, I shall shew, l.sY, The grounds
of a Christian's affection to Christ. 2r////, 'J'he characters
of it. And 3d///y The ways, in which it is to be expressed.
I. Tlie grounds of a Christian's affection to Christ.
In general, the foundation is laid in his faith. Though
Jhil/i is only mentioned expressly in the latter part of the verse,
as the ground of a Christian's ji-nj : yet it must equally be
presupposed to his love. Ha\ing not seen him, the people in
the text could have no other ground for their love : and, if
tliey had seen him, and personally conversed with him ; yet,
without helievino- more concernino- him than siaht could inform
them of, they could never have had the affection required by
the gos})el. But a firm assent to the testimony of God con-
cerning Christ will furnish us with all the nK>tives to affection,
which personal converse could suggest; and superadd all
those, which sight and sense could never furnish. Now he,
who truly believes in Christ, loves him,
1. For his own pe7^sonal cvcellencies, or, heccnise qfxvliat
he is in Jiimsclf: both as God and man. " We beheld,
(says St John, ) his glory ; the glory as of the only begotten
of the Father, full of grace and truth," John i. 14. His
disciples who conversed with him in the days of his ilesh, had
some view of his glorious perfections .shining out through all the
cloud of liis meanness, while they heard his divine discoinses,
I! lid- beheld his mighty works, worthy of the Son of God : Full
of grace and truth; breathing out the richest grace and
good-will to sinful men ; and ])ublishing those divine and hea-
venly truths, which none but God could reveal, none but '* he
who came out of the bosom of the lather," ver. 18. They
had some manifestations of his glory : we have the same dis-
coveries which \\'ere made to them, proposed to our fiiith in the
gospel -relation ; and a great deal more than they were parti-
culaily instructed in, till Jesus was removed out of their sight.
The gos])el represents him to us, as one in whose blessed per-
son all uncreated and created excellencies meet ; as one, in
'whom dwelleth all the fulness of the Godhead hodily : who
by his divine pcrfcctiQiis deserves our highest veneration j and
L'OVE TO CHRIST. 133
y-t't by coiHlesceihliua: to partake of our iiattirc prevents the
tenor wliicli would arise from unveiled divinity. The Lord
oj glonj is become our brother, hone of our bonCy and Jlesli
ofourjlcsh. He is ])roj)OBed to us, as ])Osso^ssed of the all-
sufficiency of God, and yet found in fashion as a man ; as
liax'iuo" a divine fulness, with^ human way of conimunicatini>' it.
And his human nature itself is such, as hath all the excellencies
of ournature, without any of the detilino^ stains : such as makes
liim most familiar to us, because in all Uiings made like unlo nSy
and yet he was full of wisdom, gTace and sufficiency to the ut-
most ca})acity of a finite limited nature, because anointed idlh
the oil (f gladness above liisfelhncs. Such is the re|)resen-
tation made to our faith of his personal excellencies ; which
makes him upon that account worthy of our adoring thoughts
and uniting aifections.
'2. Because of the. near resemblance he bears to God, as
man and mediator, and the high esteem "which God hath
cj'pressed for him as such. Tiie supreme aflection of a
Christian is to the blessed God : he looks upon him as the
best of beings, and tlie standard of excellence ; and liis love
to God is the regulating measure of his love to other things.
This was the original temj)er of innocence ; God was love-
ed above all, and other .things only in subordination to him.
kSin was the breach of this .rule of righteousness : and all is
out of order with us, till we return to our hrst measure ; to
love God with all our hearts, so as to have no competitor with
him ; and thereupon to give other things a sliare in our ailec-
tion according to God's allowance, according to the de-
grees of his image which they bear, aiid according to
the esteem which he discovers for them. Our value and
artection for all other things in the whole order of beings,
should rise or fall by this rule. Now a true Christian jirocceds
by this measure in the prevailing bent of his heart. Hence he
" delights in the excellent of the earth,'* niore than in other
men, Psal. xvi. 2. And for the same reasoji the blessed Jesus
is raised in his esteem jibove aJl other things. Not only as in
his divine nature *' he is th(^ brightness of his Father's glory,
and the express image oi' his person," Heb. i. 3. but as, eveu
in his human nature and in his mediatorial character, he bt^irs
more of the divine imagt; than any other creature ; as perfectly
holy, entirely obedient, and the most faithful scr\unt to JU*
i3
lot LOVE TO CHRIST.
Father. And therefore God has highly honoured him, as
he has honoured God more than any other has done. Hence
the Cluistian pays a higher regard to him also. The testi-
monies, which God has given, of his complacency in him ; by
voices from heaven, " This is my beloved Son, in whom I am
well j)leased ;'* by raising him from the dead ; by highly ex-
alting him, and giving him a name above every name ; dispose
a Christian to be well-pleased with him also, and to reverence
liis name. The mediator as such has the next interest
in his affections to God himself; because God has put a
greater character of distinction upon him, than upon any
other.
3. Because of the excellence of his work, and the wu
speakabte love and benigintij he has expressed in it. This
may all pass for nothing with a stupid inconsiderate sinner : he
may go on in an ungrateful forgetfulness and disregard of all
the kindness, which the lledeemer has shewn. But a true
Christian has his soul foied in attention to his wonderous
works ; and the springs of gratitude are set afloat by the con-
sideration of them. His love and value are drawn out by the
contemplation of the Son of God's early compassion for us ;
when in the counsel of peace he engaged to veil his glory, to
assume the form of a servant, and to make his soul an otiering
for sin, that he might reconcile the honour of heaven with the
happiness of fallen men. He views him actually executing
his engagement in the fulness of time ; taking part of our na-
ture ; becoming a man of sorrows and acquainted vv^ith grief ;
enduring the contradiction of sinners against himself; and,
after a life of continual abasement, feeling the extremest
agonies of soul and anguish of body, suffering from every
quarter and in every part ; in a word, giving himself' for as^
that he might bring us to God. Tlie love conspicuous in
every part of his sufferings kindles a lively affection and grati-
tude in the heart of a Christian. The more he thinks of it,
the more he sees himself to be infinitely indebted. A\lien he
follows him up from his cross to his crovMi of glory, he sees
him there still minding our interests, acting for our welfare,
and with a heart as tenderly affected towards us as ever. The
])resent glories of his human nature do not extinguish his con-
cern for us, or his sympathy with us here on earth. Unbe-
lieving minds can hear such things as these frequently concern-.
LOVE TO CHRIST. IJO
iiio- hini, without the least spark of ing-enulty excite:lh. How-
ever others make a shift to pass ea^y hours without a ])ardon,
he cannot ; for he knows that jill his guilt must remain upon
him, unless he Itas an interest in Christ's propitiation. He
wants many blessings at the hand of God ; but he has no
merit of his own to ])lead for obtaining them ; and therefore
he prizes Christ in whose name God has promised to hear aH
his jjroper requests. He is sensible, that he needs constant
suj)i)lies of grace for the various parts of tlie Christian life ;
and believes, " that it hath pleased the Father that in Christ
all fulness should dwell," as in a treasury, from which his
children are to receive all theia" supplies. He perceives him-
self to be frail, and still liable to break the peace by new ollen-
ces, and therefore prizes Cluist as his constant advocate with
the Father. He is looking for his principal liaj>piness in a
I 1<
136 LOVE TO CHRIST.
world to come ; and Christ's entrance tliither Is tlie main
security for it ; he has that eternal life to give, and fiom him
he waits to receive the inheritance. Upon such accounts as
these, he loves and esteems the Redeemer, as worth infinitely
more to him than all the world ; as the person by whom alone
he comes to God, through whom God is favorable to him, and
by M'hom his final expectations are to be accomplished.
II. I proceed to offer some scripture-chara.cters of a true
Christian's love to Christ upon such grounds as these.
In the general, tlxy may all be summed up in this, that it
is sincere and unfeigned. *' Grace be with all them that love
the Lord Jesus Christ in sincerity," Eph. vi. 24. Which, on
the one hand, distinguishes it from absolute ])erfection ; no
Christian in this world loves Christ in the degree that he
oua^ht to do, or that he would do, or that the saints in glory
arrive at : but on the other hand, every acceptable Christian
loves him truly, that is, —
It is the temper of his soul, and not a mere outward a}>-
pearance. We read of some, Ezek. xxxiii. 31. who %^ith
their mouth sliewed much love, but their heart went after their
covetousness. So it may be with reference to the Lord Jesus.
Men may speak honourably of him, his person, his offices, his
laws ; and so they ought to do : but yet all this may be with^
out any sincere affection to him ; his enemies may still be on
the throne in the heart. A true Christian satisfies not him-
self with professions of respect without correspondent affec-
tions ofeoul.
He loves Christ in his whole character. If Christ could
Ite divided, ungodly men might entertain some liking of him :
If they could be excused from wrath to come by virtue of his
sufferings without forsaking their sins, they might be content
so far to be beholden to him ; but they have a fixed enmity to
the main design of his coming ; to save them from their sins.
Now here is an essential ditlerence in the character of a real
Christian from that of others : Christ entirely is amiable and
acceptable to such a man. He values Christ as his teacher
and lawgiver ; and not only the atonement for his sins, and
his advocate with the Father. He esteems his yoke easy as
w(!ll as his promises precious ; and sees a glory in his pattern,
as well as his proj)itiation. He loves him, because a conquest
over the botly of death is begun, and shall be completed
LOVE TO CHRIST. 137
ihroug-li Jesus Christ, as well as because he will deliver him
from the wrath to come.
lie loves Christ more than any thing" else. Great stress is
laid upon this in scripture. " He that loveth (saidi Christ,)
fatiier or mother more than me, is not worthy of me ; and he
that loveth son or daughter more than me, is not worthy of
me," ]\Iatt. x. 37. And therefore, when Christ would set
Peter upon the examination of his sincere afiection to his
Lord, he expresses the question thus, John xxi. 15. *' Lovest
thou me more tlian these ?" either than tliese thy friends and
companions, or these thy nets, (for he was then fishing-) that
is, thy secular gains and advantages ?
And lastly, genuine love to Christ is productive of proper
fruit. As faith produces love, so it *' works by love," Gal.
V. 6. Thence we read of " the work of faith, and labonr of
love,'* 1 Thess. i. 3. A Christian exjjrcsses liis high esteem
and smcere affection, in the natural eiiects of such a temj)er
of mind. And this leads me to the third general head I pro-
posed, viz.
III. To shew the ways, in which a Christian is to express
his affection to Christ.
Novv^ th(! circumstance observed in the text, of the present
state of our case, that " now we see him not," naturally leads
us to such expressions of affection as are suiUible to that state,
wherein we know him not after the ilesh. Those who li\'ed
in the time of his abode upon earth, had opportunities to shew
their love to him in some ways of personal resjjeet and out'
ward civilities, wherein we can bear no part with them : but
indeed such marks of affection were not of so great account
with Christ then, as many of those, wl>erein we in this stite
of se])aration may evidence our love to him, as well as his
disci] >les at that time could do. JSome principal instances of
that kind 1 would now mention. Our love to an unseen Sa-
viour should express itself,
1. In frequent thoughts of him. Our thoughts will often
present a dear friend to our remembrance, when he is absent
in body. So they should frequently bring to our minds our
peculiar friend, the Lord Jesus ; and so they will, if we truly
value hiui as our best friend. *' If our delii^ht be in the law
of God, we shall meditate therein day and night," Psal. i. '2.
And so the Son of God will be a chosen, pleasing theme of
lob LOVE TO CHRIST.
frequent meditation, if he be really the object of onr affection.
We shall often think with enlarged hearts what he is, what he
has done for us, what his present state is. We shall desire
to " know nothing- so much as him," 1 Cor. ii. 2. *' to grow
in the knowledge of him,'' 2 Pet. iii, 18. as a subject, of
which we can never have too much.
2. , In a careful observance of what he has left us in charge.
Love will make a friend's desires as binding as commands ;
and we shall not forget, v/hen he is out of sight, any intima-
tions he has given of his mind. Indeed this is the principal
way, wherein Christ expects liis disciples to testify their love
to him ; so he signified to those, who attended him on earth.
"If ye love me keep my commandments," John xiv. 15.
*' Ye are my friends, if ye do whatsoever I command you,"
John XV. 14. The gospel comprehends the charge he has
left behind him ; and the last words we find of his, when lie
was leaving the world, contain a general achnonition to ob-
serve his instructions. His parting charge to his apostles
was, that they should " teach men to observe all things, what-
soever he had commanded them," Matt, xxviii. 20. Love
to him will enforce all this, will sweeten his yoke, and write
his laws in our hearts with an indelible chara/^ter.
3. In maintaining our fidelity during his bodily absence,
Christ is gone above " to receive for himself a kingdom,'*
and we are by his rightful claim the subjects of it. There are
many enemies, who woidd usurp his throne, and draw off
onr allegiance ; and they have the advantage of presence : and
therefore M'ithout a firm affection to our Lord, we are m dan-
ger of proving unfaithful. A deceitful world is ensnaring us ;
the old serpent manages the snares of it, to remove us from
our stedfastness ; and we have deceitful lusts \vithin oiu'selves,
ready to side with the opposite party. Here is the great trial
of our atlection : M-hether we maintain hearts loyal to the Lord
Jesus, in opposition to these enemies of his. In every snare
we meet with, we should remember that there is a plot of
treason against our chosen Sovereign, our rightful Head and
Lord : and our afft!ction to Christ A'.ill be shemi, in maintain-
ing a resolute conilict against them all, in the strength of his
grace. »v'e may be exposed to si.ilterings of various kinds in
the course of our adherence to him, to the loss of the most
valuable comforts of this life, or even of life itself, unless wa
LOVE TO CHRIST, 131)
will be nnfaitljful to him : now in case of such a trial, if wo
love Christ siij)reniely, we shall *' not love our livos unto the
death," as is said of the martyrs, Rev. xii. 11.
4. In a dutiful regard to the Holy Spirit, whom he has left
to suj)|)ly his room. If a prince have the hearts of his sub-
jects, when his occasions call him away from them for a season,
they will shew their love to him by subjection and respect to
such as he leaves behind to till his place. Now Christ has
told us, that " it was expedient, and for us too, that he should
go away ; for if he went not away, the Comforter would not
come ; but if he went, he would send him,'* John xvi. 7*
He has sent him accordingly, to take care of his concerns and
interest in the woi'ld : and by hini he is still gi'aciously present
with us. The Holy Spirit deserves our love and subjection,
not only upon his own account, as he is God ; but also upon
account of the character he sustains, as sent to supply Christ's
room. We shouM therefore shew our affection to Christ, by
a care that we ** grieve not his Holy Spirit," E])h. iv. SO.
that we queutli him not, by neglecting his kind motions ; but
that we thankfully accept and improve so gracious and suitable
a provision ; which our exalted Head has made to carry us
through our state of trial.
5. In respect to his friends ^nd favourites for his sake. It
is always an acceptable })iece of affection to a friend, when he
is out of our reach himself, if yet ^ve are kind to his friends or
relations upon his account. Christ himself is above receiving
in his o^^^l ])erson, any acts of beneficence from us : but he has
left friends and relations in our ^^•orld, who are capable of re-
ceiving the sensible effects of our love, and to whom we niay
shew kindness fur his sake. And he has pointed us to them
as such, who would always be at hand to receive our kind ot^
fices, when he was himself about to be advanced above all need
of any such thing, John xii. 8, " The poor always ye have
with you ; but me ye have not always." He has condescend-
ed to say, that what we do to them for liis sake, ho ^^ ill
take as done to himself. Matt. xxv. 40. And they, who
cannot find in their hearts, upon such a declaration of Christ,
to shew kindness to liis members according to their power,
would hardly do it to Christ himself, if he were among them,
and needed their assistance.
6. In fi coqcem for his interest, and endeavours to promote
110 LOVE TO CHRIST.
it, according to our stations and capacities, Thoug^li lie is
gone in person above ; yet he has still a cause and interest be-
low, which he has much at heart. The salvation of lost sin-
ners, the refining and enlargement of his church, the pro-
pagation of truth, and charity, and holiness, tlie reformation of
manners, and the overthrow of Satan's kingdom, make the
interest of Christ in our world. And for promoting these
ends, he is pleased to make use of his servants on earth ; and in
order to it, furnishes them with various talt^nts, which he exjwcts
them *' to occupy till he comes,'* for the advancement of his
service. Now the principle, which should animate us to do
this in gootl earnest, is love to Chi-ist. That will induce us to
lift our gifts and graces, our interest and substance, our time
and furniture, in the service of the cause of Christ around us ;
and will make us unwearied in well doing. When Christ put
the question to Peter, *' lovest thou me ?" he directs him to
shew it by vigilance, in his proper sphere for his master's
service, by "feeding his sheep and lambs," John xxi. 15,
&c. And the case is the same as to any other capacities
or op])ortunities of service, with which he has intrusted us.
7. In a delightful regard for those things, by which we may-
be helped to remember him, or to converse wdth him in our
present state. We take pleasure in any thing, that is the
memorial of a valuable friend, when he has left us ; or in con-
versing' by letter, when we cannot do so in person. Some of
the ordinances of the gospel are memorials of Christ ; and all
of them are ways, whereby we are directed to maintain a
spiritual converse A\'ith him, w^hile he is absent in body. He
has appointed all his disciples to observe his " supper in re-
membrance of him," Luke xxii. 19. How then can a lively
ailection for him consist with an indisposition to comply with
his call herein ? The weekly day of our public worship has
his name fixed upon it by St John, the Lord's da?/, Rev. i.
10. It was the day, when his exaltation commenced by his
discharge from the })rison of the grave, and therefore \vas made
the accustomed season of the solenm assemblies of his disciples
from the most primitive times, John xx. 19, 2(1. Acts xx. J,
1 ('or. xvi. Q. And shall not oiu" love to him induce us to
esteem tliat day our delight, and cheerfully to employ it in think-
ing of him, in hearing from him, in serving him, and converse
with him ? He has promised his presence in every gospel-
LOVE TO CHRIST. 1 U
institution, Mat. xviii. 20. " Wlu'ie tn-o or three are ^atli-
ered to^T^ether in my name, tliere am I rn the midst of them."
Shall we not ii'ladly emhraee such opj)ortuiiities, as those who
have ardent desires to ml'et our hlessed Lord ?
8. In strong" desires after the nearest and fullest enjojinent
of him in heaven. Indeed the helief of his love to us, may
justly make a Christian satisfied to stixy his Master's time for
this : but a true love to liim can hardly consist with an ab-
solute contentment to be here always in this state of separation,
or of very imperfect and inconstant enjoyment : no, there will
be aspirings to be with him where he is, as for better than any
thing of earth, or even than the most of God, and Christ, and
lieaven, that is to be enjoyed upon earth. Want, or weak-
ness of affection to Christ is tlie ordinary reason, why that is
the temper of so few Christians in our time, which the apostle
declares to have been his own, 2 Cor. v. 8. *' Willing rather
to be absent from the body, and ])resent with the Lord."
Now it vv'ill be our wisdom impartially to examine our ]i*\e
to Christ, the sincerity or the strength of it, by such plain scrij)-
ture marks as these. It is not our calling liim Lordy Lord,
WTchout these ])ractical and genuine expressions of a sincen; and
su})reme value for him, that will either secure his acknowledge-
ment of us at the great day, or rise up to joy uns])eakab!e
now.
SERMON XII,
REJOICING IN CHRIST-
1 Pet. i. 8.
Whom^ having nol seen, ye love : in ivJiom, ihoiigh nolo ye
see him not, yet believing, ye njoice "with joy unspeaka-
ble, and fall of glory.
TWO branches of the Christian disposition toward tlie
blessed Jesus, liave been particularly discoursed of from
this passage ; believing in liim, and love to him. One yet
remains to be considered.
TIL REJOICING in Christ ; which as well as the other,
is affirmed here by the apostle, to have been the frame of the
primitive Christians. *' In whom, thoug-h now ye see him
not, yet believing, ye rejoice with joy unspeakable and full of
glory.**
Joy in him is an advance upon our faith and love. It im-
ports a rest and satisfaction of mind, upon the apprehension
we have of his real excellence, and of the benefits accruing to
us by him. The word used in another place, Phil. iii. 3.
to express this temper, xavyji^ai, signifies to glory, or triumph
in Christ: and so our translators render it, in Gal. vi. 11*.
" God forbid that I should glory, save in the cross of Christ."
The apostle observes of the Jews, that they " rested in the
law, the Mosaical law, and they made their boast of God,"
Rom. ii. 17' The same word is there used ; they gloried in
God ; that is, they gloried in their visible relation to God, as
eminently their God, beyond what he was to the heathen
world, by \'irtue of the covenant of peculiarity made with
REJOICIXG I^ CHRIST. 11-3
their nation, upon their consent to observe the law of Moses^
Exod. xix. These Clnistians on the other liand, of whom tht'
apostle speaks in tlie text, upon their conversion from Judaism
to Clnistianity, gloried and rejoiced in Christ, as opening the
way to a more distinguishing relation to God, than that to
which the Jewish nation was admitted by virtue of the JMosaical
covenant. They esteemed Christ to bring glad tidings of
greater joy tlian Moses did, to be more full of grace and truth ;
and therefore rejoiced in him, as having found the best treasure.
The two characters given of their joy, intimate the high
degree of it. It was joy unspeakable, more than they could
express ; they could hardly apprise others what a joy they felt.
And it was full of glory. The word exactly rendered, is
glorified joy ; it was akin to the joy felt by those in the
glorified state.
But it may be said, though these primitive believers thus
rejoiced in Christ, is this to be esteemed a necessary part of
every true Christian's character ?
I answer. The gospel gives reason to all who entertain it
for such a high degree of joy ; certainly it may be attaiiied,
and is a frame fit to be aspired at by all Christians, since it is
left upon record, as the actual cliaracter of these primitive ex-
amples. But I am far from thinking it in such a large measure,
to be an essential character of a Cluistia]i. And yet a pre-
valence of this temper, as well as of faith and love, must
be understood as a discriminating mark of every sincere Christ-
ian : for so St Paul represents it, Phil. iii. S. *' AVe are the
circumcision, (the true people of God,) which worship God
in the sj)irit, and rejoice in Christ Jesus."
I shall therefore consider, 1. The grounds which a Christian
has for joy in Christ. And, 2. How far it may be esteemed
the necessary temper of every true Christian. And then make
some reflections.
First, I am to consider the grounds, which a Cliristian has
for rejoicing in Christ.
And upon this head I would observe, that,
1. The gospel revelation furnishes the materials of his joy.
2dly, His faith in that revelation is the principle of his joy.
3dly, The efficacy of his faith, as working by love, gives hin\
ground for still a more special jov.
I. The gospel-revelation furnishes the materials of his joy j
1U< REJOICING IN CHRIST.
the good news> tlie glad tidings contained in the blessed gospel.
For instance,
1. The kind and gracious design upon which Jesus came
into the world. One, which had the most comfortable aspect
upon mankind, of any thing which was ever manifested since
the a))ostacy. It was to testify the good will of an offended
God toward men, and to open a way for the free communica-^
tion of it ; which was accordingly proclaimed at his birth by
the lieavenly host, Luke ii. ll-. " God sent his Son not to
condemn the world ;" as our guilty fears might have surmised,
if notice had been given of his approach, without any account
of the design of it ; *' but that through him the world might
be saved," John iii. 17'. *' To seek and save them that were
lost," Luke xix. 10. And not only such as had been guilty of
less offences, but even the "chief of sinners," 1 Tim. i. 15.
*' To save them from their sins themselves," Mat. i. 21.
*' And from the wrath to come," due upon that account, 2
Thess. i. 10.
What a subject of joy is this ! considering tlie gi'eatness of
the evils in which we were involved, and to which we were
farther liable. We were alienated from God, under the sen-
tence of condemnation, ready to fall into the hands of the living
God. And at the same time we were utterly unable to help
ourselves. We had destroyed ourselves; but in God alone,
if any where, our help must be found. We could neither re-
sist his Almighty vengeance, nor atone his just dis})leasure.
All other ways which carried an air of relief, were insufficient
to reach their end. There were sacrifices under the la^v to put
away sin ; but they were not sufficient to purify, as pertaining
to the conscience. *' Sacrifice and oSerhig thou wouldst not,
(says the Son of God :) Then I said, Lo, I come to do thy
will, O God," Heb. x. 5, 7* And yet when this grace was
intended us, we were altogether unworthy of any instance
of compassion ; and therefore have the more abundant reason
to rejoice, that notwithstanding that, a saving design is set on
foot.
2. The capacity and fitness of Jesus to accomplish this gra-
cious design, is a farther ground of joy in him. " Help, is
laid upon one mighty to save, able to save to the uttermost all
those that come unto God by him."
The constitution of his person admirably qualified him for
REJOICING IN CHRIST. M-'j
this province. Tlie dignity of jiis divine nature ennobled his
offering, so tluit " tlie church was fully redeemed by liis blood,"
Acts XX. ^8. By his having Ijeen in the bosom of the I'atlier,
lie was every way furnished to reveal him, his will and grace
to the world, John i. 18. On the other hand, by his condes-
cending to be made flesh, ** lie had wherewith to offer,'' Ileb.
viii. o. A body was prepared him, that he might ** bear our
sins in his own body on the tree." By the same means, when
he became our instructor, the terrors which must have seized
us, had God himself in his glory sj)()ke to us, were prevented.
And his government is become more suitiible, as he is ** bone
of our bone, and flesh of our flesh.'*
The full commission which he received to be our Mediator,
enters into his capacity to be a Saviour. None but God our
ruler and judge, could authorise and make valid any expedient
for our relief: he inijjht have insisted on our bearins- in our
own persons, the jiunishmcnt we had deserved. It is there-
fore matter of great joy, that he hath commissioned the Sa-
viour, sent him on the errand, and laid himself under engage-
ments, that when he should make liis soul an offering for sin,
he should see his seed.
The furniture and qualifications of his human nature for the
jierformance of his undertaking, are a most grateful discovery
of his meetness : that he was ** holy, harmless, undefiled, and
separate from sinners ;" and that he received the most perfect
unction of the Holy Spirit ; for " such an high priest became
us," Heb. vli. 2G.
He was invested in all the offices, which our condition re-
quired. That of a prophet, to relieve our ignorance : of a
j)riest, to remove our guilt : and of a king, to subdue our en-
mity, and by his power to overcome the many enemies of our
souls. By his priestly office to procure our salvation, in his
pro])hetical to reveal it, and by his regal to confer it.
This is a foundation of joy, that a person is sent to be the
Saviour, who was fully capable of the province.
3. The several parts of his work in prosecution of this de-
sign, one way or other subserve it, and so may heighten the
Christian's joy. By his doctrine he acquainted us with the
counsel of God, explained the spirituality and perfection of his
Jaw, introduced a more reasonable service, and opened a door
of hope for us, sinners of the Gentiles. }5y his holy and use-
K
14)G REJOTCIIfG IN CHRIST.
fill life, he gave us a perfect and a moving" pattern. By his
miracles he proved his divine mission. His death was a full
propitiation for our sins, the price of our redemption, a founda-
tion for conquest over all our enemies, and a necessary step
to all the adwintage we can hope for from his exaltation and
kingdom. Surely then we have reason to *' glory in the cross
of Christ," Gal. vi. 14. His resurrection succeeded, to open
all the springs of joy, as the great evidence of his divine char-
acter, and of the sufficiency of his death. His going away
into the unseen world, ** was expedient for us," John xvi. 7.
He entered heaven as our forerunner : and his work there
from his entrance to the end of time, is of the most signal ad-
vantage to his church. When he ascended into the heavenly
places, he sent down his Spirit ; not only to give the last at-
testations to the gospel, and to enable the apostles to complete
the revelation of it ; but to carry on the saving design, and to
supply all remaining wants, which he had not provided for in
person. He ever lives above, as our advocate with the Father
to make intercession for us. And as "all power in heaven
and earth is conmiitted to him," so he exercises it for the good
of his servants ; for he is head over all things to the church,
or for the benefit of his church. " He can be touched above
with the feeling of our infirmities" on earth. And when we
have served our generation, he is ready to receive our depart-
ing spirits. But while we may look back with complacence
upon his past work on earth, and look up with pleasure upon
his present work in heaven ; how much more may we look
forward with joy to his future work, when " he shall come the
second time without a sin-ofteriug to salvation," to the final
and complete salvation of all his followers ? when he "shall
be glorified in his saints, and admired in all them that be-
lieve ?"
4, The privileges^ with which he hatli invested liis church
at present, are reasons for rejoicing in him. These exceed all
that were aiforded in any former dispensation.
A more spiritual and rational worship is set up by him ;
more worthy of God, and conducive to our edification. And
we are discharged from that yoke, which the fathers were not
able to bear.
We are allowed a freer access to God. Every Christian
has a fuller liberty of coming to God, than the high priest him-
REJOrCIXG IN CIIUIST. 147
self hi'ul In tlic fornitT dispensation ; being allowed to come in
the prevailing name of Christ, and with a S])irit of adoption.
I5ut this is so considerable a branch of the Christian temper,
that I intend to treat of it hereafter distinctly ; and therefore
prosecnte it no farther here.
And beside all this, a clearer view is given us of the future
happiness, by this finishing revelation, to raise our joy to a
Iiigher pitch. M liich leads me to observe in the last place,
5. The promises given us by Christ are most comfortable
and joyful. God has given us by the gospel, '* exceeding
great and precious promises,'* 2 Pet. i. 4. *' Tliis better cov-
enant is established upon better promises,'* than the Jewish
covenant, Heb. viii. 0. Upon promises better in their nature,
than that as a national covenant was ratified by ', for those were
only temporal promises ; and upon promises, better in re-
spect of clearness and fulness, than the promises of grace
under the Old Testament reached to.
The promise of pardon is more clear, and full, and extensive
than before, to all sins and sinners. " By Christ, all that
believe are justified from all things, from which they could not
be justified by the law of Moses,** Acts xiii. 39.
The felicity of the intermediate state before the resurrection
for all good men, is a thing we hear not so much of under
the Old Testment, as in the New. And the greatness and
certainty of the final happiness, is much more clearly brought
to light, 2 Tim. i. 10.
And the same must be said of the influences of the Holy
Spirit. Though good men before the coming of Christ, were
not utter strangers to any of these things, yet they saw them
but in a glass darkly, in comparison of our light about them.
And then, all the promises of God have had such a peculiar
ratification by the blood of Christ, as makes the comfort of
them exceedingly greater ; for they are " yea, and amen
in him,** 2 Cor. i. 20. They are become God's New Tes-
tament to us, or his covenant with us *' in Christ's blood,'*
Luke xxii. 10.
These are some of the principal materials of a Chiistian's
joy in Christ. Now,
II. His faith in this revelation of the gospel conceniing
Christ, is the principle of his joy. " In whom believing ye
rejoice." Unless credit is gi\'en to the testimony of the gos-
K 2
148 REJOICING IN CHRIST.
pel, .all this bk»sse(l discovery \\'ill not affect the soul ; and tlie
degrees of our joy can only be in proportion to the strength or
weakness of our faith. Because the faith of the primitive
Christians was at a higher pitch, than that of the generality of
Christians now ; therefore their joy in him was more elevated.
But equal faith would produce eipial joy : such a faith^ as shall
answer the apostlo's description, Heb. xi. 1. *' that it is the
substance of things hoped for, and tlie evidence of things not
seen,** Such a firm reliance upon the testimony of God in the
gospel, tha^, what is related there concerning Christ's past
work on earth, and his present employment in heaven, and
\\'hat is foretold of liis second appearance, is esteemed as real,
and sure, and substantial, as if we had the evidence of sense or
reason in the case : a faith that gives present existence in our
minds to the things revealed of him, whether invisible in their
nature, or long since past and gone, or now doing beyond the
bounds of our world, or not to be accomplished till the end of
time. The nearer a])proaches our faith makes to this height,
so much the more will our joy rise. When St Paul woidd
wish a singular enlargement to the joy of the Romans, he
prays for it as attainable only by the mediation of faith, Rom.
XV. 13. " The God of hope fill you with all joy and peace in
believino-, that ye may abound in hope by the power of the
Holy Ghost.'*
3. The efficacy of his foith, as 'working hy love, gives a
Christian reason for the most special and aj)propriating joy.
Indeed a faith in the general revelation, may justly produce
a lively joy in the breast of a convinced sinner. To have the
good will of God to lost sinners proclaimed, by sending his
Son to save them ; to be assured that all things are ready in
virtue of what he hath done and suffered, that the greatest be-
nefits are offered to all without distinction, that we are encou-
raged to ask fur the Holy Spirit ; in a word, that our salvation
is made possible, and we are y€t in a state of trial : such dis-
coveries may justly set open the springs of joy ; though it
should be certain, that we are not yet in a state of salvation :
and especially, though it should be doubtful, whether we are
so or not. What gladness may we suppose it would produce
iii damned spirits, could the same things be proposed to them,
with the same degrees of hope in their case? We find such
general notices were entertained by maJiiy of tlie Gentiles with
REJOICING IN CHRIST. l^O
peat pleasure of mind, even before they were arrived at a
complete faith. When St Paul acquainted them, Acts xiii.
47, 48. that the Lord commanded him and the other apostles
to let them know, that *' Christ was set to be a light to the
Gentiles, that he should be for salvation to the ends of the
earth. (We are told that,) when the- Gentiles hoard this, they
were glad, and glorified tlie word of tlw Lord : and as many
as were ordained, or disj)osed, and fitted to eternal life, be -
lieved.'* They entertained the first tidings' with gladness,
which by the grace of God pre})ared and disposed tlie minds of
many to believe to the saving of their souls.
But then diere is a higher and more satisfying joy, resiilting
from the sense of actual interest in Christ, and a hope that we
are already in the way of salvation by him. Now in order to
this, not only the geiteral assenting act of faith is necessary,
but the consenting acts also, that Christ shall be all that to us,
for whidi he is ollered in the gospel : our faith must produce
love, and that love prove itself genuine by such proper fruits
of it as were mentioned in the last discourse. This is the
way, .under the influences of the divine Spirit, to arrive at a
sp<5cial and distinguishing joy in Christ. Our rejoicing in
ourselves .is not inconsistent v/ith this appro]>riating joy in
Christ, but necessary to it, that is, a joy in the grace of God
found in ourselves, (lal. vi. 1. *' Let every man prove his own
work, and then shall he have rejoicing in himself alone, and
not in another."
III. I proceed to shew, how far it may be esteemed the
essential temper of a true Christian, that he rejoices in Christ.
1. A special and appropriating joy is not necessary to the
being of a Christian ; though it is very needfid to his well-
being and usefulness. It is every Christian's duty, as well as
his interest, to *'give all diligence to make his calling and
election sure," 2 Pet. i. 10. So he will be able to walk more
cheerfidly and comfortably witli God, the duties of the Chris-
tian Ufe will be more pleasant, and death more welcome. " So
an entrance will be ministered to him abundantly, into the
everlasting kingdom of our Lord and Saviour Jesus Ciirist,"
ver. 11. By this means he will adorn the gospel, and
recommend it to tlie esteem and acceptance of an observing
world.
But yet this peculiar joy cannot be pronounced essential
k3
150 REJOICING IN CHRIST.
to a Christian, without exckuling' many from that cliaracter,
whom I doubt not our Lord will receive ; who cannot so
rejoice in Christ, because they are not assured that he is their?.
Some are full of doubts about their state, " from mistaken
apprehensions of the terms of the gospel-covenant, " when in
truth they have good reason for better hopes. They are
really in Christ, or true Christians, whose faith in him hath
such a measure of strength, as engages them heartily to give
up themselves to his instruction and conduct, and to rely upon
him as an all-sufficient Saviour ; whose love is unfeigned, sup-
erior to their affection to other things, so as to make them wil-
ling to do his commandments, fearful of offending him, griev-
ed when they do so, and resolved to part Avith any thing rather
than lose his favour : who make conscience of every part of
his will as far as they know it, without a stated reserve for the
chosen practice of any kno^\^l sin, or an allowed deliberate ex-
ception against any known duty. All such are true Chris-
tians, and certainly accepted of God. But there are many, to
whom these characters belong, and whose consciences upon the
strictest examination bear witness to thus much, who yet can-
not be satisfied through the weakness of their judgment, and
their fears of being mistaken in a matter of such importance.
If they are asked the grounds of their doubts and fears, they
appear to be no more than the ordinary imperfections, which
more or less attend all good men in this life : they cannot be
so lively and fixed in holy duties as they would ; they are not
always in the same devout frame ; vain and evil thoughts dart
into their minds : their love to God and Christ are not at the
pitch they would have them ; they find remains of sin still in
being, to occasion their daily watchfulness and warfare. But
the gospel-covenant doth not exclude men from a relation to
Christ for such things as these ; it is the fruit of a pious mind,
that they are so burdensome ; but a weakness attending them
if that concern so far prevails, as to make them overlook
the substantial evidences, they might discern of a sincere de-
votedness to God. Yet while their weakness induces them to
exclude themselves out of the number cf God's children, God
forbid we should imagine that for that reason he will exclude
them.
Others have much more reason for their fears. Tlieir
grace and holiness, in the substantial parts of it, is really so
TIEJOICING IN CIlllIST. 151
i»ij)LMf('ct, if iiKleed they are in a state of accej)tauce with
C(«l, tliat it is justly a matter of doubt wliether their Ii(;arti> are
right with God. The balance is so near even, between tlie
interest of God and the woi'ld in their hearts : every good
disposition is so weak, and the oj)])()site corruj)tions so strong ;
there are so great interruptions and frequent breaches in the
coiu'se of their obedience, that it is not easy to discern to what
master they jaeld themselves servants to obey, wliether sin or
righteousness. Now in such a case, though if grace really
j)revail, they are in a state of acceptance, yet they cannot just-
ly conclude this positively, till the prevalence becomes more
consjucuous ; nor is it their immwhate duty to entciitain thi«
approj)riating joy, but to use more diligence for malung their
sincerity unquestionable ; and then \A'ith the improvement of
grace and mortitication of sin, they will have a clearer founda-
tion for a favourable conclusion concerning their state. In the
meanwhile, doubting may do them good, by quickening their
(hligence to clear their title. It is not fit thtit men should
stifle their consciences, orthiak themselves better than they are,
or determine that they are in a safe case, while really it is
very hard to decide, wliether sin or holiness have the ascendant.
Besides all this, actual joy in Cluist may be obstructed in
the best men by a constitutional or occasional melancholy.
When the body is oppressed \\dth black and heavy humours,
and the due circulation, of the blood obstructed ; the mind is
unavoidably indisposed for any sort of cheerfulness. And
when men plainly appeal" umipt to take pleasure in other things,
in the enjoyments of hfe, in agreeable friejuls and relations ;
it is no more an evidence that they are not true Christians,
because they cannot think of Clu-ist and his benefits with such
pleasure and satisfaction as some other Christians do, tlian it is
to be esteemed an evidence, that they ai^e not sensible or rea-
sonable creatures, because they seem to have no relish for
sensible good or suitiible society. Both are tlie effects of
bodily distemper f and that must be removed, before they
will be capable of any sort of cheerful alfection. \et,
12. There are some ex])ressions of a mind truly rejoi('Ji>g" in
Christ JesuSjin every sincere Christian, e\'en under his clouds
and fears. That is, expressions of that value f>r Clnist,
which would sliew itself in cJieerful joy, if that weie not
K "h
152 REJOICING IN CHRIST.
obstructed by tender fears about his state, or by bodily dis-
temper.
It is the habitual and fixed judgment of his mind, that
Christ and his benefits are more lit to be rejoiced in, than all
worldly good. If he does not actually rejoice in him, this is
not owing to a low opinion of Christ, but of himself. And
that is a very different thing from the temper of carnal minds.
If his fears chill his joy, they do not abate his esteem. While
lie cannot take the comfort of relation, yet it is the sense of his
soul, * Happy is the people that is in such a case : I had rath*
er be in their condition, the condition of the meanest that be-
long to Clirist, than change states with the most prosperous
sinner upon earth. It would fill me with more joy to have my
doubts scattered, and to be well assured that Christ is mine,
and I am his, than to have the highest certainty of the most
advantageous friendship amongst men, or of the possession of the
richest inheritance in the world.' Now this is as truly rejoic-
ing in Christ, as far as the apprehension of his own present
circumstances will allow, as the highest transports of an assur-
ed soul.
Accordingly, with all his fears and doubts, he relics upon
Christ as an all-sufficient Saviour, and ventures the weight
of his salvation upon him. He dares not fly to any other re-
fuge, or take up with any other method of life ; but here he
casts anchor, living and dying, as the only name under heaven
whereby men may be saved. He trusts in Clirist^ Eph. i.
12, It is indeed with a trembling heart, lest he should not
be found one who has a right by the gospel declaration to lay
claim to his benefits. But the distrust he hath is of himself,
rather than of Christ. The measure of confidence he enter-
tains, is in the sufficiency of Christ : and it is such a confi--
dencc, as he dares to place in no other. Now though tliis may
not bring him to a full rest of mind, yet it is all the rest he
liath for his salvation.
When he cannot rejoice in Christ as actually his, yet he would
not quit his general hope upon any terms. When he is
most jealous of himself, and fearful of his interest ; should
lie be tried with the strongest allurements, or the most ailright-
ing terrors to deny Chiist, to abandon any fiirther hope from
him, or concern with him, he would shew his superior esteem
for liini by a resolute adherence. JMany desponding Cluistians,
REJOICING IN CHRIST. 153
as they have acquitted themselves well in such trials, so they
have been enabled by that means to discern the place their
master had in their hearts, beyond what they could ever do
before, and so to strengthen their hopes, and rise up to a more
comfortJible joy in him. They have shewn the world and
themselves at the same time, the sincerity of their aft'ection,
when they are content to forego any worldly good, or sutler
any temporal inconvenience, uj)on trial, rather than break
with Christ.
We may make the following reflections upon this subject.
1. The Christian religion is certainly a doctrine worthy of
all acceptation ; for it contains glad tidings of great joy : and
who is not willing to entertain such a message ? It opens a
door for joy to creatures in the most deplorable condition, Avho
by sin had the most dismal prospect ; such, upon which, ** Adam
endeavoured to hide himself from the presence of the Lord ;'*
such as would otherwise embitter every hour of life to a con-
vinced mind, and overspread the face of death with blackness
of darkness. Instead of that, the gospel sets in view for every
returning sinner, the favour of an offended God, the fulness of
the promises ; all that is necessary to make him safe by the way,
and happy at the end of it, as freely given him in and with
Christ. The gospel, agreeable to its name, contains no other
than good tidings to those who give it a proper reception ; tlic
declarations of terror made in it, shall reach only to those who
reject or neglect the salvation offered by Christ.
2. AVe may infer the folly of suifering ourselves to be
mainly taken up A\ith wordly jov, when we have so much
better. It is a most reasonable exj)ostulation which the proj)het
uses with siiniers, upon a prediction of the grace of the gospel,
Isa. Iv. 2. *' WluTefore do ye spend money for that which is
not bread ? and your labour for that which satisficth not ?"
when you may have so much better. " As the crackling of
thorns under a pot, so is the laughter of fools,** Eccl. vii. 6.
The carnal joy of sinners is a blaze, and no more ; it soon
leaves them as it found them, if no worse. " I said, (says
the wise man,) of laughter it is mad, (but a short fit of mad-
ness;) and. of mirth what dt)(h it?'* Eccl. ii. 2. Forbidden
delights leave a sting behind tbem in remorse of conscience :
to njoice or glory hi them, is to glory hi our shame, in that of
154 REJOICING IN CHfllST.
which we oureelves shall certainly sooner or latter he ashamed.
But to rejoice in Christ Jesus, is to take pleasure in the most
valuable object, in the most complete spring- of happiness, in
the best treasure ; in that which is sufficient to sujjport im-
der all other uneasinesses, and in the most distressing
hours : it is a joy full of glory, and to be perfected iu
glory.
3. Let all those therefore, who have heard the gospel-
message hitherto with negligence and contempt, be persuad-
ed to consider the blessedness it contains, and to give it a
suitable entertainment. Think seriously, what a mournful
condition you are in witliout Christ : in a state of enmity
with your Creator, under his wrath and curse, liable every
moment to death, and to hell after it. Can joy in such
circumstances be wiser or better, than the drunken revels of
a condenmed malefactor ? Think, how suitable to your case
and wants the discovery is, ■i^hich tlie gospel makes of a
Saviour : it is just such, as a convinced sinner would rea-
sonably desire ; only it far exceeds what the heai't of man
could conceive. Consider how willing" he is to perform the
kind office of a Saviour to you ; the abasement and sorrows
he cheerfully underwent to ca])acitate him for it ; the breath-
ings of his good-will to sinners in the gracious words that
proceeded out of his lips, in the many invitations to them
W'hich are left upon record, in his instituting a ministry of
reconciliation to beseech you in his stead to be reconciled to
God. Think what benefits await you, as soon as you re-
ceive him : you will be justified by faith, and have peace
with God ; be admitted among his children, be entitled to
his promises, and become heirs of his kingdom. But on the
other hand, your sorrows must be far more extreme, if you
vshould finally reject him, after he is (hscovered to you.
God hath a sorer punishment in store for such, and your
own consciences will produce weeping, and wailing, and
gnashing of teeth. Lay such thoughts as these, O sinner,
to heart, and pray in earnest for his effectual grace, to
dispose you to a willing compliance with the call of the
gospel.
4. Let Christians endeavour to rise up to the height of
this character of rejoicing in Christ. To that end,
Use (hligence to improve and confirm your faith in the
REJOICING IN CriRIST. 155
jD^ospcl-tcstimony : that you may be the better able to say with
I'c'tiT, Jolm vi. ()9. *' We believe and are sure, tliat thou
art tliat Clirist, the Son of tlie living God." Your joy can-
not rise beyond the proportion of faith. Therefore frequently
review the various evidences of tlie truth and divine original of
the gospel revelation ; and along with it pray to God to in-
crease your faith, Luke xvii. 51.
Do youi' utmost to clear your owti interest in him. Care-
fully inform yourselves of the tenor of the gospel-constitution,
that you may not wrongfully exclude yourselves from the
comfort of a covenant-relation. Let the uniting acts of faith
in him, and love to him, liave a frequent and lively exercise.
And especially cultivate his image and resemblance, botli in
heart and life.
Hereujwn set yourselves often to meditate on the gospel dis-
covery concerning him. " Consider the apostle and high priest
of your profession, Christ Jesus," Heb. iii. 1. If you make
him and his grace familiar, and frequently present to your
thoughts, it will make joy spring up in your hearts, and keep
it fresh and lively.
Let the work of thanksgiving for Christ and his benefits be
your daily exercise. This will keep your souls in a cheerful
frame.
Aim at having this for your prevailing and habitual temper.
*' Rejoice in the Lord always ; and again 1 say rejoice,"
Phil. iv. 4. Recollect the grace of Christ for your support
in every uneasy circumstance of life. When you are lament-
ing the body of death, turn your thoughts hither with Raul,
" I thank God through Jesus Christ our Lord," Rom. vii. St,
25. * Blessed be God, that through Christ it shall not issue
in ray condenmation, as long as it hath not the dominion : that
by his grace it is become my burden ; and that before he has
done with me, I shall be delivered from it.' Li the troubles of
life, think, blessed be God, these " shall not separate me from
the love of Christ. Yea, in all these things we are more than
conquerors through him that loved us." If death looks formid-
able, eye Christ as having by his own death frustrated him
who had the power of death ; and say, *' Thanks be to God,
who gi\cth us the victory through our Lord Jesus Christ." En-
deavour to have joy in Christ as your governing disposition
156
REJOICING IN CHRIST.
and principle in the performance of every duty, and in your
whole course of Christian obedience.
Finally, endeavour to shew the world about you, how you
rejoice in him. By your stedfastness to him, in opposition to all
inducements to unfiiithfulness. And by a cheerful demeanour
strive to convince those who observe you, that you find his
ways to be ways of pleasantness, and his paths paths of peace.
SERMON XIIL
BEING FILLED WITH THE SPIRIT.
Eph. v. 18.
Bcjilled with the Spirit.
THE right disposition of our souls to God, wliicli Iintli
been insisted on already, concerns all the sacred Three
in common ; Father, Son, and Holy Ghost. But the gos-
))el represents each of them, as sustaining different ])arts in
tlie work of saving lost sinners ; and accordingly directs us to
distinct practical regards to each. We are taught on the one
hand to have " access to the Father, through the Son, and
by the Spirit ;'* and on the other, to expect all benefits from
the Father, through the Son, and by the Spirit.
I have already discoursed of the Christian frame towards
the Lord Jesus, or to the Son as Mediator : and would now
shew, how Christianity requires us to be disj)osed with refer-
ence to the blessed Spirit, according to the account given us
in scripture of his peculiar province ; and have chosen to make
this passage my foundation.
The precept in the text stands connected with several prac-
tical exhortations laid down in this and the fourth chapter ; and
is directly opposed to a caution given in the beginning of the
verse. " Be not drunk with wine, wherein is excess : but be
tilled with the Spirit."
Intemperance greatly prevailed in the heathen world ; and
even in some of the feasts of their gods, particularly in the
feast of Bacchus ; wherein it was commoidy esteemed not on-
ly lawful, but commendable, to indulge to gluttony and drunk-
enness. The converts at r>j)hesus, saw this practice among
158 BE FILLED WITH THE srilllT.
tlieir neighbours, ami possibly ml^lit formerly be themselves
associates in it : and therefore the apostle warns them against
their old sins, and enforces the caution by putting them in
mind of the farther bad effects, which used to follow intem-
perance. " Be not drunk with wine, wherein is excess."
The Greek word signifies dissolutenesSy all manner of im-
purities.
These were used to follow the heathen excesses in their fes-
tivals, as they are too often the attendants of intemperance in
common life. Now in opposition to this, the apostle exhorts
Chi'istians to be filled with the Spirit. Instead of the jollity
and criminal pleasures, which sensual men are led to by the
unrestrained indulgence of their appetites ; you Christians
should aim at the sacred and solid pleasure, which is to be had
by means of the Holy Spirit.
This exhortation is addressed to those, who were supposed
to be already Christians, and consequently to have the Spirit of
Christ in some measure ; and therefore must directly mean,
that they should aim at a participation of him in a larger and
fuller measure. But yet, as it is directed to the professors of
Christianity at Ephesus, promiscuously, who, for ought that any
but God and themselves knew, might some of them be still
destitute of the renewing influences of the Spirit ; so the ex-
hortation may reasonably be taken in such a latitude, as to ex-
cite all who name the name of Ciirist to labour after a farther
participation of the Spirit than they have already, according as
their present state is ; either to begin or to perform a good
work in them. Those who are not yet made truly good by
him, though it is not the immediate concern incumbent upon
them to be filled with the Spirit, yet they are remotely obliged
even to that ; and in order to it, to take the necessary preced-
ing steps.
I shall then discourse of this proposition.
TJiat tee are called hy Christiamty to he Jilled xcith the
Spirit.
In the prosecution of which, I shall consider,
I. The meaning of this phrase of being ^filled with the
Spirit. Which will be some account of what the gospel re-
veals concerning the province of the Spirit in the work of our
BE FILLED WITH THE STTTIIT. 159
salvation ; ami so will shew the foundation of the temper re-
quired toward him.
II. AVliat is implied in this being made a matter of exhorta-
tion to us. Whieh will lead me directly to exj)laiii the dispo-
sitions required by Christianity in relation to the Spirit.
III. The ol)lieded for the same purposes to the end of time, we
should still have a constant eye to it.
3. The genuine fruits, which the gracious influences of the
Holy Spirit tend to produce in us, must also be taken in, as
a part of the object of pursuit here recommended to us ; aiwl
indeed as that, for the sake of which his influences are to b«
desired. All his gracious operations tend to make us like
God, and happy in God ; they have that efl'ect, as far as they
are complied with ; and they are only desirable in order to
that ; and as far as any fallen creatures arrive at true holiness
or well-grounded comfort, they owe it principally to his having
been at work in them. Hence the new nature in us, or a
holy and heavenly disposition, is often called in scripture Ihe
Spirit ; not only because such a temper is more suitable to
the nobler part of ourselves, our souls ; but also because it is
the eflect of the agency of the blessed Spirit of God. The
words of the text, may as properly be rendered, Be Jilled by
or through the Spirit^ as be Jilled with him. As if it were
said, be tilled by 7neans of the Spirit j not directly specifjang
I3E FILLED WITH THE SriUlT. 1(I3
rev/// 7cJiat, and yet sufliciciitly intimatinfr that : Be fillod with
that, with which the good S])int of God is used to fill soids.
And what shonhl that be, hnt his own fruits ? Now " the
fruit of the Spirit is love, joy, ])eace, long-suffering, gentle-
ness, goodness, faith, meekness, temperance," Gal. v. 2^,
^3. Or, as in Eph. v. (). " The fruit of the Spirit, is in
all goodness, and rigliteousness, and truth." To he iilled
with the Spirit then, and to be filled with all holy qualities and
well grounded consolations thereupon, are oue and the same
thing.
Having thus stated the meaning of the Spirit, I proceed to
consider,
II. AVliat is implied by our being Jillcd -with the Spirit.
And it imports both a greatness in his agency, and a large-
ness in onr ])articipation.
1. It supposes a sutliciency and fulness in the blessed S])i-
lit and his influences, every way to fill our souls : to supply all
ftnr spiritual wants, and to lielj) all our infirmities.
Nt)t that we are to expect from liim the discovery of any
new truths distinct from those which he has already revealed
in the Scrij>turcs. He promised indeed to guide the apostles
into all truths ; even such truths as were not before revealed,
the many things which Christ had to say to them, but they
could not bear till after his ascension, John xvi. 12, 13. l)ut
this was a promise peculiar to them ; and fully accomplished
before the canon of scripture was completed. Nor does he
move men to any thing as their duty, which was not already
made so by tlie Avord of God. His agency is only to be con-
sidered, as in a way of powerful assistance to the due consi-
deration, apprehension, and belief of tlie mind of God as already
revealed in scripture. We have no other way to distinguish
Jiis influences from delusion of fancy, ,or the irregular inclina-
tions of our own hearts, or the suggestions of the devil, but by
trying their agreement with the revelation already made of
truth and duty. Every good thought is of God, '2 Cor. iii.
5. Every motion to that which is good, we justly conceive to
be fi'om the Spirit. But every thought, every motion, which
varies from the rule of goodness, or cannot be supjKMted by
clear reason or revelation, must necessarily proceed from ano-
ther original. The Sjmit's agency is always agreeable to his
M'ord, and by his word.
L 2
iGi BE FILLED WITH THE SmilT.
Nor are wc to a])prehend his influence to bo pcrceiveaWe by
itself ; but we know it to bo from liiin purely by revelation.
We believe his agency in all the good we find in ourselvos,
because the scripture ascribes it to him. He works upon ws,
in and by the natural actings of our o\vn iwinds, and usually
in a very familiar way ; so that we should not be able to dis-
tinguish his agency from our own, if we w^re not assured by
re\'elatioH, from whom every good motion in fallen creatures
liath its rise ; that "every, good and perfect gift comes from
above," James i. IJ. and all good things in the sphere of
grace by the 8j)irit. Therefore tlie two evangelists, Matthew
and Luke, make these two expressions to be of the like inv
port. Our heavenly Father's giving us such good things,
and his giving us his Holy Spirit, Matt. vii. 11. compared
Avith Luke xi. 13. because he gives us all such good things
by his KSj)irit. But his acting is in a way so connatural to the
actings of. our own faculties, that we should not be able mere-
ly by feeling, to discern from whence it came, or that it had
any other^ rise tlvin hmw our own s})irits, if the scripture did
not point us to the 8}}iiit of all grace as the fountain of it.
This seems to be Christ's meaning, when he re])resentS' to
Kicodemus the operations of the Spirit by an allusion to the
wind, John iii. 8. *' The wind bloweth where it listeth, and
tJiou hearest the sound thereof; but canst not tell whence it
(oometli,, and whither it goeth : so is every one that is born of
the Spirit." He acts really and powerfully upon tlie minds
of men, and they are conscious of the good motion, but could
not of themselves know the original of it.
But though his agency be always suitable to the rational
nature he has given us ; yet it is of that general extent
through all our faculties ; and of that powerful and sufficient
influence, that it is every way fit to relieve us under all in\vard
necessities and weaknesses which attend us in our fallen state,
and against all the outvvai'd snares, oppositions and discourage-
ments we can meet with in the way to heaven. It is suffi-
cient to recover a dead sinner to life ; to enable a Chris-
tian to do or to bear all things, to which he is called ; in a
word, to begin and to perform a good work in him to the day
of Christ.
He is called in general " the Spirit of grace," Zech. xii.
10. Heb. X. 29. The person promised and emiueutly com-
BE FUELED WITH THE bl'IUlT, lG5
piunnjited uiiilortlie gospel," to a])j)ly tlic fruits of (liviiie grace
t<> men. TJiere is scarce any Avaiit of GOiisidorable iinportiuica
to onr sj)iritiial interests, wherein -wc ilo not find ])articular
mention of his agency in Scripture. He is moving many
w^ays in the minds of siimers, while they remain estranged
frf)ni God, to restrain them from evil, and to make way for
siiving go(v\ ; which may be intended by his strivii'g with
them, Gen. vi. 3. The gospel where it comes, is iisore or
Jess to all, a " ministration of the Spirit," 2 Cor. iii. 8. He
is the author of regeneraticu, John iii. 5, 6. And he has
made signal examples of such a clir.nge in the greatest sin-
ners. Tit. iii. 3, 4, 5. 1 Cor. vi. 11. He hasv/ashed Ethi-
e])ians white. His ope^'atioiis for ])roduci3ig saiu'trfiwtfion in
general, both in the beginning and progiess of k ; and liis in-
fluence upon the several graces and virtues in pa'ticular, of
wliich sanctificatiou consists, are oftcii mentionetl. His gra-
cious aids in religious exercises, his seasonable supplies iji our
various exigencies, Rom. viii. QC), '27. I'liil. i. 19. He is
also stiled tlie Comforter. And many ways are expressed,
\\ hereby he is so to juirticiJar Christians. By *' witnessing
with their s])irits, that they are the children *>f God," Rom.
viii. 1(). *' Enabling thcMu to cry, Abba, Eather," Gal. iv.
t*. " Sealing them to the day of redemption," Eph. iv. 30.
*' Shedchng abroad God's love in tlieir hearts," 2 Cor. v. .5.
Enabling them to " wait for the hope of righteousness through
faith," Gal. v. .5. And granting them suitable supports
under their suffl'rings, 1 Pet. iv. 14.
Jf after all, these things should not comprehend c\\)?y s[»i-
rJtiKd good desirable, yet we may extend our a iew to all that
(iod has ])romis('d, and expect it to be connnunicatod by the
Holy Spirit. Eor it is l)y him alone, that we can be filled
with all the fulness of God that is connnunii'able to us, Eph.
iii. 19.
Whatever spiritu[d blessings we find prayed for in scripture
to Christians in ordinary- cases, were actually to be given by
tJie Spinit, though he should not be particularly mentioned in
tlu? prayer. And in the way of duty, accorcUng to our wants,
we may expect the like.
Finally, whatever is needful for us in every case and cir-
cumstance, to furnish us for any service or trial or conflict ap-
|M)inted us, the Spirit hath it to give, and wc arc encoujagcd
L 3
lOG BE FILLED WITH THE SPIRIT.
to ask it from our heavenly Father. There is therefore a
fulness in him, every way sufficient to fill our souls, which is
supposed in the phrase of our being Jilled tcith Jiim.
2. It imports an actual particij)ation of his influences and
fruits, in a large and plentiful measure.
It does not imply an absolute and perfect fulness. No
mere man was ever so filled with the Holy Ghost ; though to
Christ, who was more than man, *' God gave the Spirit with-
out measure," John iii. 34. But we must understand it in a
way accommodate to a state of imperfection : as Dorcas is
said to have *' been full of good works," Acts ix. oQ. not as
if she were complete in them, but she had performed many,
and was conspicuous for them : or as the heathen world are
declared to have been " filled with all unrighteousness,*' Rom.
i. 29. not as full of sin as it was possible for them to be ; nor
that every one, included under that character, was equally vile ;
but, as the worst of them might possibly still be v/orse, so
some among them were worse than others. Thus, being fil-
led with the Spirit, neither bespeaks so full a participation of
him, as admits of no increase ; nor excludes all from having
this pronounced of them in a gospel sense, who yet may be
out-stripped by some other Christians.
But this may be more or less men's character in the follow-
ing respects.
(1.) As they come to have every poxver and faculty of
their souls more subject to the Spirit's authority, and under the
influence proper to it. As the light of the gospel by his
means shines more strongly upon their minds, and at the
same time his powerful grace makes them more willing and
obedient, and the representation he makes of the great things
of the gospel more ])owerfully attracts their affections, and in
like manner every other power receives the just impression
from liis influence, like the wax from the seal. A man may
})roportionably be said to be full of the Spirit, as that character
comes to be true of him, that " all things are become new hi
him," 2 Cor. v. I7. When according to the apostle's prsyer
for the Thessalonians, first Epistle, v. 23. " The very God
of j)eace sanctifies him wholly, in his whole spirit, and soul,
aiidJ)ody."
(2.) As they grow on to experience his operations in all
the several hinds of them. Not only one or another particu-
BE FILLED WITH TWE SPiniT* 1 ()7
'litr mctliod of his operation, hut all the S(»rts of gracious influ-
eiice, for whicli h(! is proiuised and cfiven to Christians. Men
on the foundation of a better atone-
ment, the precious blood of Clnist : and by such gracious in-
fluences of the Spuit, as were neither so clearly revealed, nor
so plentifully communicated before.
^2. We have here one instance, wherein Christianity teaches
us to live by fliith, and not by sight. The God, with whom
we have to do, is himself among the invisibles : the Mediator,
through whom we come to him, is now so too : and the bles-
sed Spirit, who is the principle of all that is good in us, is not
only an invisible agent, but his agency is itself entirely a
matter of faiih. And the workl he is training us up for, is
out of sight also.
3. That which hath been shewn from scripture, both of the
suitableness of the Spirit's oj^erations to our wants, and of the
blessed effects of them, may be hoped to excite some desires
in every breast after a share : especially, since this gospel
which is preached to you is a ministration of the Spirit ; and
by this way of representing his grace, he is used to kindle
such desires in the minds of men, which he delights to satisfy.
But more of this in the next discourse.
SERMON XIV.
BEING FILLED WITH THE SPIIMT.
Em. V. IS.
• 'Be filled "mth the Spirit.
IN tlie prosccutio^i of tliis sultject, I luivo already rnnsldcred
tlie sense and import of the plu'ase, being Jillcd icit/i llie
Spirit. I now proceed,
II. To enquire, what may be implied in its being- made the
matter of an exhortation to us ; as by the structure of the
words and the context you plainly see it is. And in that
view, the words ])lainly intimate three things, which all de-
serve a distinct and careful consideration ; the desirableness of
being tilled with the Spirit : the attainableness of it : and that
something is incumbent on us in order to our being filled with
him.
1. That every one should esteem it a most desirable thing'.
So the apostle recommends it, in opposition to what the loose
and libertine heathens were exceeding fond of, the mirth and
jollity raised by wine. 13ut wliile '* they think it strange,
that you run not with them into the same excess of riot ;" you
know the way to nuich better and truer satisfaction. A ful-
ness of the divine Spirit is a blessing of that unspeakable
goodness and excellence, that one would think the bare know-
ledge and consideration of it should raise in every breast ar-
dent desires after it. And it is as undoubted a mark as any
other, of the general distemper which hath overspread human
nature, and that the taste and relish of men is strangely vitiat-
ed J that wherever the gospel comes, and makes known the
172 BE PILLED WIl'II THE SPIlllT.
influences of the Spirit for such beneficial purposes, any shoukl
be found insensible of their need of them, and of the blessed-
ness of being filled with them. Let us take a brief view of its
excellence.
It is in itself most directly perfective of our natures. For
it is to be filled with every grace and virtue ; and indeed is the
only way by ^vhich Ave can possibly be so, since the distemper
and death of sin has gained such a power over us by the apos-
tacy. As for as we are partakers of the Spirit, and no farther,
we come to ourselves.
This would make us the objects of divine complacency.
There is nothing in man in which a Holy God can take so
much delight as the produce of his own Spirit in him.
That must be godlike, comporting with his nature and design.
And therefore he, who shares most largely In that, must be
in the most eminent sense greatly beloved ; as is said of
Daniel.
Nothing can form men to a " fitness for bringing muc^
honour to God," or for being singularly useful to the world,
especially to the interests of virtue and religion, but this.
We shall never design great things for God or our generation,
much less execute them well, unless we are under the influence
of a better spirit than our own. But under the instigation,
direction, and powerful assistance of the divine Spirit, we shall
be able and ready to do all things which we are called to :
" The weak will be as David, and David as an angel of the
Lord.^'
This would make us proof against the most powerful temj)ta-
tions. If we are strong in the Lord, and in the power of his
might, (which is communicated to us by the grace of tlie Spirit ;)
we shall be able to withstand in the evil day, and having done all
to stand, Eph. vi. 10, 13. All the terrors of life will be lit-
tle things to a man full of the Holy Ghost ; as was plaiiily
seen in Stephen's case, and in many of the noble army of
martyrs. Satan will gain little advantage by all his vigilance
and subtilty, where the all-wise and gracious Spirit is present
as a constcuit monitor, and where a sotd is ready to listen to
his counter-motions. And the allurement, '\\hich appears
strong to a carnal mind from the pleasures of sin, will soon
lose all its power in a man, Mlien the (h\ine Spirit is freely
BE FILLED WITH TIl£ SPIRIT. 173
allowed to represent the motives of the gospel to the mind, with
his own light and energy.
This would put 2LS into a Jit posture of soul for claitjj
communion idth God. Under the 8})irit's lively agency,
every institution of divine worship would be attended on \\'ith
pleasure and delight ; we should engage in it in the most spi-
ritual frame, and every pious disposition suitable to it would be
in a ready and a lively exercise. When this *' wind blows
U])on the garden, the sj)ices thereof will flow out ; and then
our beloved will come into his garden, and eat his pleasant
fruits," Cant. iv. 16.
This would settle our souls in the truest pleasure and
peace. If we partake of a large measure of the JSj)}rit's
giaces, we shall hardly fail of a libei'al share in his consolations.
1 he more we walk in the fear of the Lord, the more we may
exj)ect to walk in the comforts of the Holy Ghost ; as both
were united in the case of the primitive churches, Acts ix.
Si. By this means, in tribulation, in distress, in jieril, in
famine, in iiidvedness, we shall "have meat to eat which
tlie world kuows not of j and be able to joy in the Lord,
though tlie fig-tree doth not blossom," Hub. iii. 17, 18.
Finally, this is no less than heaven begun ; heaven brought
down into the soul, in title, in meetness, in cheerful prosj)ects,
in refreshing foretastes. A man who is full of the Spirit,
liatli '* the earnest of the inheritance,'* Eph. i. 14.
Aiul is not this a most desirable good ? AVhat can justly
claim an equal share in vour esteem and value ?
Is not this better than the filling of your treasures on earth ?
*' To be rich in faith, and heirs of the kingdom.'* You may
have your barns and your chests full, and yet your souls entire-
ly empty ; empty of their ])roper ornament, and of any stable
satisfaction. You may soon have your stores of worldly trea-
sure enjptied by a tliousand accidents ; and then if you have
not the Spirit of God, you nmst be forced to say, " JMy gods
are taken away, and what have 1 more ?" But for certain,
one stroke of death will strip you of all at once ; none of
the furniture of worldly good can be carried along with you
into the other world : and in whai a destitute case must the
separate soul be, when it hath dropped the body and all the en-
joyments suitable to tliat, and never was possessed of the hap-
piness proper to itself?
171* CK FILLED ^VnU THE SPIRIT.
Are sensual delights preferred by you before such a blessing
as beino; filled with the S})irit ? Intemperance, and the crimi-
nal indulgences of the flesh ? Do you take pleasure in " be-
ing filled with wine, wherein is excess," and all manner of
looseness ? But do you consider, that hereby you are filled
with guilt, with shame, with fully ? That the devil and his
train take possession, ^vhen you give up yourselves to rioting;
and drunkenness, to chambering and wantonness ? Do you
remember, that by these things peo}>le commonly are filled with
distempers, with poverty, with various miseries in this life ?
and above all, that in the end, without bitter repentance, you
can look for no better from such a course, than to be ** filled
with your own ways ?" And what is the satisfiiction, for
which you nm all these risks ? How very short the pleasure
of a licentious revel ! How quickly is it succeeded with a grat-
ing- remorse for your folly, if not for your sin ! Must you not
say of the laughter which springs from the fumes of wine,
*' It is mad ? And of that mirth, what doth it?" Ecel. ii. '2,
" Who hath woe ? Who hath sorrow ? Who hath conten-
tions ? Who hath babbling ? Who hath wounds without
cause ? Who hath redness of eyes ? — They that tarry long
at the wine," Prov. xxiii. ^9, 30. How many, who have
given a loose to unbridled a])petites, to work all uncleanness
with greediness, have mourned at the last,- when their flesh and
their body have been consumed ; and said, " how have I hat-
ed instruction, and my heart despised reproof 1" Prov. v. 1'2.
Had you been filled with the Spirit, you had kept at the re-
motest distance from all this.
But possibly some, who have lived free from such enormities,
and even have a detestation of them, yet find little relish for
that which I am recommending, though they are raised vastly
above tlie sensualist. They have a lively taste for some ftiter-
tainments of the mind, and are eager to be filled with many
parts of knowledge, which are useful in their kind. They
are insatiable in pursuit of learning, can travel the globe and
not be weary, employ wakeful nights in surveying the heavens,
search indefatigably into the nature of things about them, look
with the strictest scrutiny into the history of ancient and mod-
ern times, and traverse the whole field of arts and sciences
with a contimial thirst remaining-. The generality of the
world are far from being so well employed j a pleasure, much
RE FII-T.ED WITH THE SPIRIT. 175
more fniTOCcnt and manly, sprinsfs fioni tlicse irnprovenicnts of
knowledge, than from tlie Inxury and licontlonsncss, in which
too many sjH-nfl their time ; and they may contribute under
the (Hrection of piety and goodness, to make men eminently
serviceable to their fellow-crc^tures. But after all, to be filled
A\nth the Sj)irit, excels the hig^hest advances in learning, nmch
more than they do the entertainments of sensual men.
All the learning in the world will not change the heart, or
recommend a man to God, or secure his everlasting- interest,
or enable him to give uj) his account with Joy. Though he
should be able to s])eak with all the tongues of men, and un-
derstood all knowledge in the full compass of it ; yet he is no-
thins^ in the account irit then, deserves to be esteenitjd by
us the most desireable good ; whether we consider it in itself,
or compare it with the chief objects of pursuit, which men are
aimino- at according to their different tastes. But it may be
said, is not this a blessing too big for me to expect ? have I
any just reason to hope, that a creature so mean, so corrupt as
1 am, should ever reach to such a height of honour and bles-
sedness, as is included in being filled with the Spirit ? Yes,
it is flirthcr intimated in this exhortation being addressed to
us.
2. That we should look upon it as an attainable good*
When the apostle directs this, as well as the other practical
advices in the context, to tlie body of professed Christians ; it
plainly bespeaks that which he so recommends to be a thing,
which none of them should apprehend to be quite out of their
reach, but a blessing to be come at. Those, who were already
by his grace prevailed upon to believe and obey the gospel,
should not esteem themselves stinted to the lower measure of
the Spirit which they had received, or despair of coming up to
be filled with him, in. the gospel-sense of the expression. And
those, who might yet be no more than professors of Christiani-
ty at large, were allowed and obliged, to believe it possible to
obtain the Spirit, and even a plentiful participation of him,
how unlike, how different soever, they might find their present
frame and temper from such an attainment. They lived under
the gospel, which made known to them the dispensation of the
Spirit : and they heard such an exhortation directed to them
as this in the text, without any exclusive distinction of them-
selves. No such address could reasonably be made to damned
spn'its, who are absolutely concluded in a remediless state: nor
could it be dii-ected to the body of the Ephcsian j>rofessors at
large, by a God who will not, trifle with men, if it were as
impracticable for any of them to obtain such a blessing, as for
the fallen spirits. Now wherever the word of the gospel
comes, this exhortation should be attended to in the same lati-
tude, as of general obligation, and general encouragement at
the same time. And to encourage you all to entertain hopes
BE FILLED WITH THE SPIIIIT. 177
of this blessingf as attainable, I would represent the foundations
we have for such a hope.
(1.) From the Spirit's own gracious l)enii5;^nity, and liis
declared inclination to fill souls. We find not only the grace
of the Father, and the grace of the Son, celebrated in the
work of our salvation ; but the grace of the Spirit also. The
Psalmist fostens upon this character of him, as a plea for ob-
tiiining his conduct, Psal. cxliii. 10. " Thy Spirit is good ;
lead me." He is stiled the Spirit of grace ; not only as he
is the hand by which all grace is communicated to us ; but as
he is himself full of grace and benignity. His compassion to
a lost and vitiated world, induced him to come into the design
of curing souls, and to bear a signal part in it himself. He
hath published this to the >\'orld by tlie holy men of God
whom he inspired, on purpose to excite the sons of men to
employ him, and to admit his kind offices ; that as they are
sufficient to supply the wants of all, so all might have en-
couragement to put in for a share, according to his free and
spreading benignity. He is never better pleased than when
he is made use of ; and from his kind propensions tow^ards
us ; he is represented after the manner of men, as one griev-
ed, when his influences are neglected or opposed, Eph.
iv. 30.
(2.) From the purcha^>e and intercession of Christ, we
may derive yet farther encouragement. Upon our forfeiture
by sin, divine wisdom judged it proper, that though every
benefit should be grace to us, yet it should be purchased by
Christ for us ; and the grace of the Spirit particularly among
the rest, Gal. iii. 13, 14. ** Christ hath redeemed us from
the curse of the law, being made a curse for us ; — That we
might receive the promise of the Spirit through faith." This
purchase of Christ gives a security to all who are already true
believers, which they may plead with God, for the continued
influences of the Spirit, according to their wants in the Chris-
tian life. And it looks with a kind aspect upon all at large,
who are planted in his vineyard, in the visible church, and
not yet cut down. He intercedes on behalf of an unfruitful
tree, Luke xiii. 8, 9. for some farther time " to dig about it,
and dung it," to cast farther manure about it in order to its
fruitfulness ; though it is supposed, that after all, this tree
might be finally unfruitful, and so cut down at last. The
M
178 - BE FILLED WITH THE SPIRIT.
culture he designed it, we have no reason to understand mere-
ly of the outward ministration of the gospel, but also of some
kindly influences of the S})irit accompanying' that ministration.
This intercession of Christ was by way of office, as he was
the dresser of the vineyard ; and he carries his intercession no
farther, than his purchase will bear him out. If then you
should have reason to fear, that your advantages in the vine-
yard have not hitherto been successful to bring- you heartily to
obey the gospel ; yet here is encom'agement to hope, that
through the intercession of Christ, that culture may yet be
had, which will be sufficient to enable you to bear genuine
fruit ; though you cannot tell when this reprieve and day of
salvation will be out.
(3.) From the nature of the Spirit's work, in consequence
of redemption. The province of the Spirit toward men begins
where Christ left off. His work is to apply what Christ pur-
chased. Now the saving design, on whicli Christ came, wall
not begin to take effect upon any particular souls without the
Spirit's operation ; nor yet will it be completed, till " Christ
can present his church to himself a glorious church, without
spot or wrinkle, holy and without blemish," Eph. v. 27.
And certainly it is no small encouragement both to sinners
and saints, that in their hope of his influences, they expect
nothing from him but that which is his declared province ; his
powerful aids effectually to bring us to God, when we have
thoughts of arising and returning to our Father, and then to
lead us on toward {perfection. This is the work for which we
need him, and for wiiich the gospel directs our eye particular-
ly to him. Now we should by no means despair of attaining
that, for which he is declared to be set up.
(4.) From the gospel's being described as the ministration
of the Spirit. So it is by the apostle, '2 Cor. iii. 8. in oppo-
sition to the Mosaical law. That is called the ministration of
deatli, ver. 7« because, though written and engraven on stones,
so as to give a clear discovery of the will of God ; yet it did
not point to the grace of the S{)irit to enable men to perform
it, nor was ordinarily attended with such a measure of his in-
fluences. But the gospel is eminently the ministration of the
Spirit. While it jjrescribes men's duty, it fully and frequently
acquaints them with the provision made of the Spirit, to ca-
pacitate them for it, as writing the law of God, " in the
BE FILLED WITH 1 HE SPIRIT. 179
fleshly tables of the heart," \'er. 3. And where it comes, tlie
Spirit attends it : and while men are " beholding the glory of
the Lord in this glass, they are often changed into the same
image from glory to glory, by the Spirit of God," ver. 18.
AVhen we are therefore under '.liis gospel, there is room to
entertain hope, that it may be an effectual ministration of the
Spirit to us.
(5.) From the declarations of God concerning the Spirit.
There are many promises of his first saving operations,
which run in an absolute strain, Ezek. xxxvi. ^6, 2J. *' A
new heart will I give you, and a new spirit will I put within
you ; and I will take away the stony heart out of your flesh,
and I will give you an heart of flesh. And I will put my
Spirit within you, and cause you to walk in my statutes, and
ye shall keep my judgments," Jer. xxiv. 7. *' I will give them
an heart to know me, that I am the Lord ; and they shall be
my people, and I will be their God," Jer. xxxi. 33. *' After
tliose days, saith the Lord, I will put my law in their inward
parts, and write it in their heart ; and I will be their God,
and they shall be my people." And many other promises
there are of the like tenor. These were directly delivered to
the Jews, either after tlireatenings of their captivity, but before
they were executed j or when they were actually in captivity :
but the apostle proves in Heb. viii. from the words, with
which the last mentioned promise in Jeremiah is introduced,
that the promises of this sort were to have their main accom-
plishment in gospel-times. These could not properly be said
to be made to particular persons ; for they are not described
by names and characters, unless in one it is said to be "a
covenant made witli the house of Israel," Jer. xxxi. 31, 33.
that is, the \isible church. They are rather to be considered
as divine declarations, deposited with his church in general,
that he would make monuments of his efficacious grace. Now
awakened sinners in the gospel stjite, to which state the aj)ostle
assures us that these promises principally belong, may justlv
take encouragement from such indeterminate promises. Is it
no relief to hear, that (lod is not only able, but resolved to
give distinguishing grace to some apostate creatures? Though
we shf)uld have no notice to whom, yet who would not hojie.
and try ? Especially, as such declarations are only lodged with
the visible church, who have the oracles of God amona;^ them,
M ^2
180 BE FILLED \VITH THE SPIRIT.
it gives tlieni wlio are acquainted with this joyful sound, room
for hope in tliis matter, far beyond what there can be for those
who enjoy not tlie gospel.
Other declarations of God seem to carry the matter far-
ther ; so Prov. i. 23. *' Tuni ye at my reproof ; behold, I
will pour out my Spirit unto you, I will make known my
words unto you." U he persons to whom these words of wis-
dom are directed, are plainly described to be unconver-ted sin-
ners, and great sinners ; as may be seen in the ex])ostulation
with them, in ver. 22. " How long, ye simple ones, will ye
love simplicnty ? and the scorners delight in their scorning,
and fools hate knowledge ?" This is followed with the call
to them, •' Turn at my reproof ; behold, I Avill pour out my
Spirit unto you." But how could they turn at the reproof,
before the Spirit was poured out ? I ans .ver, the natui'e of the
case necessarily obliges us to understand tlie turning, to which
they are exhorted, as something short of a thorough turn or
conversion ; some likely tendencies toward it, framing their
doings thitherwards. And yet even that supposes, that the
Spirit was some Avay at work ^vith them already by his com-
mon grace, accompanying the expostalations of Avisdom, striv-
ing with them. Without that, a fallen creature would not be
capable of any tendencies toward conversion. But thereupon
they are encouraged to hope for a farther and more liberal
effusion of the Spirit.
Our Saviour's general declaration, in Luke xi. 13. is yet
farther encouraging. *' If ye then, being evil, know how to
give good gifts unto your children ; how much more shall the
heavenly Father give the Holy S])irit to them that ask him ?"
The Father from heaven, the conuiiou Father. I cannot but
apprehend this designed for encouragement to convinced sin-
ners, as well as to real saints,
(6.) From the instances of liis gi'ace already made in others.
Every cronvert in former ages and in the present, that comes
to the notice of a sinner, is some encouragement to him
to hope, that his own recovery is practicable. Tlie same
power can effect it, the same grace can surmount all his un-
worthiness, and put him also among the children. And all
those, who have ah'eady shined as the excellent of the earth,
eminent in grace, and full of the Holy Ghost, should not only
shame Christians of lower attainments into emulation ^ but
IJE riLLED WITH THE SPIUIT. 181
animate tlicin in tlieir aspirings after the greatest * heights of
grace and goo(hiess. Some, who were once " the chief of
sinners," blasplieniers, jiersecntors, and injnrious, yet by the
grace of God, mounted uj) to the first rank of saints on eartli :
shone in every excellence, and laboured for God more abun-
dantly than all about them : And others by the same grace,
may arrive at a like conspicuous change. Some, though but
few old sinners, and late converts, have far outstripped those
that were in Christ before them : therefore those who are
called in late, should not despair of high advances. Some of
very mean capacities in other respects, and of low circumstan-
ces in the world, yet have had their faces made to shine by
eminent holiness, have made a visible j)roficiency in divine
knowledge and in every virtue, and greatly adorned the doc-
trine of God their Saviour : Tlierefore the weakest and the
meanest Christians should not despair of eminent improve-
ments and usefulness, if they put tliemselves under divine
culture.
(7.) From the beginnings of his saving work in themselves,
good men may conclude the greatest heights attainable by
them, if they be not wanting to themselves. They may " be
confident of this very thing, that he which hath begun a good
work in them, will perform it until the day of Jesus Christ,"
Phil. i. G. The change made in conversion may truly be said
to be a greater instance of the power of the divine Spirit,
than the finishing of such beginnings afterward. And it was
a more illustrious proof of his gi'ace, to undertake the clean-
sing of their impure souls, when sin had the dominion in
them, than to proceed in carrying on his work, when he hath
already made them partakers of a (hvine nature.
The third particular implied in the exhortation, viz : That
something is incumbent upon us in order to our being
Jitled with the Spirit ; must be reserved to another dis-
course.
At present we may see, by way of reflection,
1. The inexcusableness of sinners, if they still persist in
their sins. If we had been condemned for our first apostacy,
we must have been speechless ; but we shall have far less
excuse to make for ourselves, when the merits of a Saviour,
ajid the gi-ace of the Spirit are revealed and oS'ered to us.
'Z. That good men have constant reason, highly to blame
M 3
182 BE FILLED WITH THE SPIRIT.
themselves for their small proficience and low attalmnents.
When they have such a monitor, such a guide, such a foun-
tain of all grace, not only revealed in general as attainable ;
but actually present with them, ,and dwelling in them. They
should be deeply grieved themselves, if they so grieve the
good Spirit of Cxod.
SERMON XV.
BEING FILLED WITH THE SPIRIT.
Eph. v. 18.
■Bejillcd 'iiiih the Spirit.
I CAME in my last discourse on these words to consider,
'ivhat may he implied in its being ..lade the matter of an
e.vhortation to uSy that we should be filled with the Spirit. It
plainly intimates,
I. Tlie desirableness of it.
II. 'Yhe attainableness oi \i.
I now proceed to a third thing- implied,
III. That something is incumbent npon us as our diiti/,
in order to our being- filled with the Spirit. That it is a bles-
sing attainable, but ordinarily in the use of means. God
requires some things on our ])art ; without whicli we have no
reason to expect such a participation of the Spirit ; but upon
which we are encouraged to liope for it. A\ hen the apostle
speaks in the form of an exhortation, it evidently supposes this :
and an exhortation to the end, is the same thing as an exhor-
tation to use some means in order to that end.
This may be illustrated by some cautions, which are given
by the same apostle. One is to the Romans, Rom. xiv. 16.
" Let not your good be evil spoken of." And another is to
Timothy, 1 Tim. iv. 1^2. *' Let no man despise thy youth.'*
It might be said in <.Mtber case ; the tongues or contempt of
other ])0()ple are not things in our power ; how then come such
exhortations to be addressed to us ? The context in botli places
shews the meaning to be this : take heed of giving occasion to
M 4
18i BE FILLED WITH THE SPHIIT.
have your good evil spoken of, or your youth despised : and
on the other hand, do all you can toward securing- the reputa-
tion of^your profession, and a just respect. So here, Be ye
Jilled xcith the Spirit, that is, use the means proper on your
part, in order to be so.
Now the persons, w^ho hear this exhortation, may be of two
sorts ; either such, who are not yet partakers of the regenera-
ting- influences of the Holy Spirit : or such, in whom a good
work is begun. And I reckon it proper to consider these
cases distinctly ; and to shew, I. That there are duties incum.-
bent e\^en upon unconverted sinners, in order to their partici-
pation of the saving influences of the Spirit. II. That some-
thing farther is incumbent upon real Christians, in order to their
hemgjitl^d with the Spirit.
The present discourse shall be on the former head, That
there are duties required hy God even of those, zcho are
not yet in a state of grace, in order to their partaking of
the saving influences of the Spirit.
Though the words are directly addressed to those who are
supposed to be Christians, and are a call to them to aim at
higher degrees of participation ; yet sinners who enjoy the
gospel, are not free from the obligation of them. It is not
indeed their first and immediate duty to be filled with the
Spirit ; but to seek after his first sanctifying operations, and sa
to proceed on to greater advances.
But a difficulty may immediately arise in the minds of many
upon this occasion. It may be said, * How is this consistent
with the freeness of the grace of the Spirit ? Is he not a free
^nd voluntary agent ? Can men do any thing that shall render
them worthy of the Spirit, or procure his grace ? And how
can a fallen creature, before he is renewed make use of any
means to a good purpose ? How then can any thing done by
us be considered as a means of obtaining the Spirit ?'
This difficulty, unless it be removed out of the way, I doubt,
may hinder many from attending to proper directions, or from
settiog themselves in earnest, as they might, to put them in
practice. I shall therefore, 1st, Offer some things for stating
this point. And then, Q.dly, Propose the duties incumbent
vpon you.
I. It will be proper to ofter some things for the stilting
DE FILLED WITH TIIK srilllT. 185
of this point. Tlu'ea observations may suffice for that pur-
})ose.
1. Notliing-. which sinners can do, can in tlie least deserve
tlie coinnmnications of the thvine Spirit : but as far as any
(hities to be ])erfornied by them are means of grace, it is mere-
ly owing to God's free and gracious constitution.
There is no such intrinsic worth and goodness in any en-
deavours that sinners can use, or in any steps that they can
take, as to lay an obligation upon the blessed God, in a way
of merit to give his Holy Spirit. Far be such an arrogant,
presumptuous thought from the minds of us all. The utmost
that sinners can do, is so very little, and mixed with so much
imperfection, and they who do it have sin so predominant as
yet in their hearts ; that on supposition they did it to their
utmost, they could not merit the grace of God. If they
should apply seriously to read and hear the word of God, if
they should bethink themselves, and w^alk softly, restraining
themselves from open enormities, if they should cry ever so
loud for mercy ; this could not of itself give them the least
right to God's help for bringing them out of their miserable
case. He might justly if he had not been pleased in free
grace to give better hope, reject their prayers, and still leave
them in the state of impotence and distance from him, into
which sin had cast them. It is little less presumption to
think, that the grace of the Spirit can be purchased by any of
our endeavours, than that of Simon Magus was, when he
thought that his gifts might be purchased with money. Acts
viii. 20. Indeed the better and more lively endeavours of
real Cliristians to obtain a fuller participation of him, deserve
not the blessing-.
And as there is not such intiinsic value in any thhig sin-
ners can do, so there is no natmal connection between it and
the grace of the Spirit. If there be any connection between
them, it must be made by the free mercy and goodness of
God. For the influences of the Spirit are entirely a super-
natural gift, a provision of sovereign grace for lost sinners :
a blessing which the light of nature could not have descried ',
and made known to us only by divine revelation. When we
had destroyed ourselves, and were reduced to an utter inability
to help and relieve ourselves ; supposing we should have come
to a sense of this, and that it was out of the power of any but
186 BE FILLED WITH THE SPIRIT.
God to help us ; yet we could have no foundation for asking
his help, unless he had made the discovery first, that he was
ready to help us. Without that, he might justly have charg-
ed it upon us as arrogance and presumption to ex])ect any
such thing at his hands. All our hope is built on this, that
while we have destroyed ourselves, he hath gi-aciously let us
know, that " in him is our help," Hos. xiii. [}.
So then, as the apostle says, Rom, ix. 16. " it is not of him
that willeth, nor of him that runneth, but of God that shew-
eth mercy." That any come to be of the true spiritual Israel
(of which the apostle seems to be there speaking,) are effectu-
ally called by the Holy Spirit, and so introduced into a cove-
nant state ; is not owing merely to the towardly disposition of
men, or to the virtue of any means which they make use of.
Those means would never eflfi^ct a change without the Spirit,
nor would their best use of them deserve the Spirit. There-
fore it is entirely owing to the sovereign mercy of God, that
any are recovered ; even though they should be found in the
ordinary way of his grace, more than others. To the same
purpose the apostle speaks to the Ephesians, Eph. ii. 8, 9.
*< By grace are ye saved, through faith ; and that not of your-
selves ; it is the gift of God, not of works, lest any man
should boast." All our salvation is owing to grace ; not only
the blessings, to which we are admitted upon believing ; but
even our faith itself ; for that is not of ourselves : but by the
operation of God's Spirit ; as well as the benefits consequent
upon it, follow upon faith by the constitution of his grace.
And that operation of the Spirit is not owing to any worthi-
ness in us, or in any of our works before faith ; but it is the
free gift of God, which he might justly have refused, if he
had pleased. And therefore there can be no room for boast-
ing.
But all this carries no inconsistency in it with God's hav-
ing freely and graciously established a constitution wherein
he encourages us to hope for the grace of his Spirit in a
stated way.
It is not one jot the less grace, because he directs us to be
found in the use of means. To pretend merit in any of our
endeavours, or that the gift of the sj)irit is tied down to them
from an intrinsic worth in them, would indeed be exceedingly
disparaging to the grace of God and to the truth of the gos-
BE FILLED WITH THE SPIRIT. ] S7
pel. But it is iTOt in the least so to assert, that he hath directed
even sinners to a course, wherein they may hope that he will
be found of them ; when the hoj)e of success in such a course
is founded, neither uj)on an apprehension of their own suf-
ficiency to change their hearts by those means without the
.Spirit, nor upon a conceit of value in their endeavours to pro-
cure the Spirit, but merely upon God's own free intimations of
his mind. It was as much grace in God to the Israelites,
to throw down the walls of Jericho upon their compassing the
city with the sound of ram's horns, as if he had done it with-
out any such means intervening : And as much grace in
Christ to cure the blind man by spitting on the ground, and
making clay of the spittle, and anointing his eyas, and biddino^
him to go and wash in the pool of Siloam, as if he had done
it immediately. And why should it be esteemed any diminu-
tion of the free grace of God to maintain, that in order to
sinners' expectation of liis saving grace, he will have them to
apply themselves to such and such means ? When those things
are not pretended to have a natural efficacy for producing or pro-
curing a new nature ; but only to be appointed means, or
God's prescribed way, wherein he ordinarily chooses to be
gracious ; and means worthy of the wisdom of God to pre-
scribe.
To me, divine mercy shines more illustriously, in having
left directions to sinners, to what course to betake themselves
and in what way to hope for his grace : than if he had left
them altogether at an uncertainty, till they feel that grace itself
actually surprizing them.
God in the whole work of our salvation hath not only
signalized " the riches of his grace, but therein hath abounded,
toward us in all wisdom and prudence," Eph. i. 7> 8. He has
chosen to display his mercy in harmony with his other bles-
sed perfections. Therefore he grants us not a pardon absolute-
ly, but upon an atonement ; nor interests us in that, without
faith. And why should it be thought strange, that he should
have the same regards in his constitution of grace published to
sinners in common ? That he sliould therein treat them ac-
cording to the reasonable natures he hath given them, striking
upon the main ])rinciples of human action, hope, and fear»
and putting them upon exercises suitable to their present coin
dition, with encouniging intimations of success by his grace ?
188 BE FILLED WITH THE SPIRIT.
2. Nothing- required from sinners in order to their partici-
pation of tlie Spirit, is expected to be done by their mere
natural power ; but the preventing grace of the same Spirit
is supposed even to this. Men indeed are generally repre-
sented in scripture, as destitute of the Spirit, till their effectual
turn from sin to God. So Jude 19. " Sensual, having not
the Spirit." The same is given as the character of all who
are not in a saving relation to Christ, Horn. viii. 6. "If any
man have not the spirit of Christ, he is none of his." These
and other scriptures speak of men as without the Spirit, till
they partake of his intluences so far as to be actually renewed
by them, and to become obedient to the faith. Till they be-
come a willing people in the day of his power, they have not
the Sj)irit dw^elling in them, as in his temples ; he is not a
vital, prevailing principle of action to them ; he is not in them
as the earnest of the inheritance. But this blessed agent has
a great deal to do with the minds of sinners before that.
There are his common, as well as liis special operations.
There is an agency of his as promiscuously and extensively
afforded as the gospel is ; this indeed is the spring and source
of any good thought or motion in the mind of a fallen creature.
Every good and perfect gift, in the sphere of moral goodness
in opposition to sin, of which the apostle is here speaking,
" is from above and cometh down from the Father of lights,"
Jam. i. 17. And all the good of this kind that comes to
men from God, we are taught to consider as immediately
conveyed by his Spirit. We are not sufficient, in our lapsed
state, to think any thhig is good, "as of ourselves ; but our
sufficiency is of God," 2 Cor. iii. 5. And therefore, as in
order to the old creation, so in order to the new, the Spirit of
God is beforehand moving upon the waters, and so far re-
lieving the natural weakness of sinners, that they are made
capable of a rational and serious use of appointed means.
Upon this foot gospel-exliortations are fitly addressed to them ;
and peculiar threatenings are most justly ackled to those who
shall neglect or reject the salvation offered in it. God pro-
mises to give a new heart ; that shews the necessity of his
grace to ])roduce it. In another place he exhorts sinners,
Ezek. xviii. 31. " Cast away from you all your transgres-
sions, and make you a new heart, and a new Spirit ; for why
will ye die, O house of Israel ?" That shews, that some
\
BE FILLED WITH THE SPIRIT. 189
duty lies upon thein in order to it ; and tliey are capable f>f
performing- that duty, not of themselves, but by virtue of the
preparatoiy grace of the Spirit.
3. It is not asserted, that God never makes any part.ikers
of the effectual grace of his Sj)irit, who are not found in the
use of appointed means : but that this is his ordinary way of
acting, and the only rule we have for our exjiectation.
There are miracles of sovereign grace in every age. That,
which was said of the Gentile world, is som{!times accomplish-
ed also in the case of pjirticular persons, Rom. x. !^0. *' I was
found of them that sought me not ; I was made manifest
unto them that asked not after me." God hath graciously
arrested sinners in the height of their rebellion and opposition
to him, \vhen they had not one serious thought about their
souls, and were quite out of the way of ordinary means. By
such surprizes of mercy he is pleased now and then to g^ive a
striking proof, that conversion is his Avork, and that he hath
not limited himself to the means which he hatli prescribed to
us ; or he brings a prodigal home by some extraordinary me-
thod, for the sake of some great purposes which he has to
serve by him, who would otherwise scarce ever be in any
likely way of recovery. But this is not God's usual method.
And it would be the highest folly and presumption in other
sinners, who have the stated means and calls of the gospel, to
neglect a serious attendance on them, upon a vain hope that
God may go out of his way to meet with them : as much
folly, as it would be for a man to neglect a prudential care for
his daily bread, in hope that God will feed him with manna
from heaven, as he did the Israelites ; or by ra\'ens, as he did
Elijah : as much j^resumption, as to expect an immediate voice
from heaven to bring them home, because God took such a
course in order to Saul's conversion, wlio was afterward the
blessed apostle Paul.
The sum of all is this. Though a sinner can do nothing
to deserve the grace of the Holy Spirit, thoiigh in his follen
state, he would not of himself do any thing that hath the least
tendency towards a saving change ; though God sometimes
makes monuments of his grace in an extraordinary way : yet
in his wise grace he hath directed sinners to a course and way
of acting, wherein they may hope to be made partakers of his
saving influences j and they are capable of applying themselves
IQO BE FILLED WITH THE SPIRIT*
to this course and way of acting by the help of his common
grace ; and in that course alone, he hath given them ground
to hope, that he will effectually work in them both to will and
to do. I now proceed,
II. To represent to you what is incumbent upon sinners^
in order to their entertaining hope of being born of the Spirit.
1. They should apply themselves diligently to attain Chris-
tian knowledge. *' My people perish for lack of knowledge,'*
was God's declaration of old concerning the people of the
Jews, Hos. iv. 6. lill the minds of men are competently
furnished with knowledge, the first step is not taken in the
way toward life ; for without this, there is nothing for the
Spirit of God to work upon in tlie ordinary way. When he
causes *' the light of the knowledge of the glory of God in
the face of Christ, to shine into the heart," he is not wont
miraculously to convey new notions, different from those al-
ready revealed in his word, and which men were unacquainted
with before ; but he affects the heart in another and more
powerful manner with the truths, wliich they are supposed to
have learned already out of the word of God.
This makes a religious education, in places where the pro-
fession of Christianity is already settled, to be so eminent and
frequent a means of saving impressions. Persons by that
means have their minds stored vvith the principles of religion
in the most teachable age, are led betimes to converse with
their Bibles, have the help of good parents, pious acquaint-
ances, and serious books for understanding the scriptures,
and are trained up in a frequent attendance upon the ministry
of the gospel. 1 hese things serve to possess them with the
materials, which the Spirit ordinarily makes use of for real -
conversion. And therefore all those, who have young people
under their care, are concerned to give them the best assist-
ai?ces they can this way : and it must be either an insincere
pretence, or the eflect of a very wild enthusiasm, for any to
seem desirous of the salvation of their children, or to pray to
God for it, while thoy are negligent in their own endeavours
to furnish their minds with useful instruction.
As ever theiefore you would obtain the S]}irit ; if you have
the advantage of a religious education, see that you improve it,
and the several means it jiuts in your hands, to lay up a good
treasure of knoAvledge. Or if you should have been so un-
BE FILLED WITH THE SPIRIT. 191
ha))py as to luiss of that blessing in your younger years, you
have the more occasion for a close appUcation to all the means
of knowledge, which the providence of Cjod now gives you.
You should bci very diligent in reading and hearing the word
of God. " Faith usually comes by hearing," Rom. x. I7.
which is peculiarly the sense of disci[)lin8 and instruction, and
at the same time an attendance on God's special ordinance the
ministry of reconciliation. If you do this with an intention
and desire to learn the mind of God, and to become wise
unto salvation, you may take encouragement from such a de-i
claration as that, Prov. ii. 1, &c. " My son, if thou wilt
receive my words, and hide my commandments Avith thee ; so
that thou incline thine ear unto wisdom, and apply thine heart
to understanding : Yea, if tlK)U criest after knowledge and liftest
up thy voice for understanding : if thou seekest her as silver,
and sfarchest for her as for hid treasures ; then shalt thou un-
derstand the fear of the Lord, and find the knowledge of God."
2. They should often turn in upon their own. minds, and
seriously consider how the several truths, with which they are
acquainted concern themselves, and are applicable to their own
case. Personal application gives life and force to every truth ;
and for want of it, the general knowledge M'hich most people
receive, makes little or no impression. Wliat they read or
hear, they know it not for themselves, and therefore not for
their good. Job v. i27. But if you would frequently bring the
word of God and yourselves together, there might be hope of
a good effect.
You know for instance, the large extent of God's commands,
and the spirituality of his law, as Christ hath explained it.
Bring this lioine, and say, ' O my soul, \\ hat obedience have I
paid to this law ? Have there been no open violations of it ? Or,
though I should be able to say, " All these have I kept from
my youth up," so as to escape gross sins ; yet in how many
things have I offended in word ? and in how many more in
thoughts of foolishness ? I am then a sinful creature ; and I
know the soul that sinneth, is liable to die. But the gospel
brings the joyful news of a iSaviour ; and have not I, as a poor
sinful dying wretch, absolute need of him ? Yet I find none
intitled by the gospel to tlie salvation he brings without faith
in him, and repentiince towards God : Can I then lay claim
to him as a penitent believer*/' This is the apostle's ex-
lO'i! BE FILLED WITH THE SPIRIT.
hortation, 2 Cor. xiii. 5. " Examine yourselves whether
ye be in the faith : prove your ownselves. Know ye not
your ownselves ; how that Jesus Christ is in you, except ye
be reprobates ?" that is, that he dwells in you by his Spirit,
and so has his holy resemblance formed in you, unless you are
yet in a state of disapprobation and non-acceptance with God ?
If sinners would be persuaded to turn their ouii face to the
glass of the gospel, it might be hoped under the common in-
fluences of the Spirit, to produce convictions in their minds,
of their miserable state, vrhich would be a promising step.
When you read or hear of the unspeakable blessings that
come by Christ, of the happiness of those who are in him, and
the promises for time and eternity, which are made to them :
if you would but turn inward and think how much happier a
creature should I be than now I am, or than all this world
can make me, if I were but a Christian indeed ; this would
kindle some desire after a change of condition.
Do you hear of the riches of divine grace, of the goodwill
of God to men, or the monuments he hath made of his grace
in others ? Would it not yield some reviving hope to animate
your endeavours, if you would apply the thoug-ht to your owa
case, and say, why should I despair, as if there were none of
the same grace for me ?
When you hear the particular subject I am upon discoursed
of; so kind and eftectual a provision, as the grace of the
Spirit, discovered for the relief of human weakness and corrup-
tion ; his readiness to take sinners under his charge ; and
the blessedness of being filled with him : think how you are
concerned in it. * I am one of those who greatly need his
grace ; if I had it, it would be sufficient for me ; and how
happy would my soul be, would he but take up his residence
there, and dispossess the sinful thoughts and irregular inclina-
tions and feverish passions which goverii me ; and fill me with
his own train of graces ! Have I reason to despair of it ? No,
he has cured souls as distempered as mine ; the gospel reveals
him as the physician of souls, without discouraging the great-
est sinners from applying to him for help, indeed with strong
encouragements to all who hear of him, to seek his kind of*
fices ; I will therefore wish, and hope, and try, and wait.
Have I not had many kind motions from him in my breast al-
ready ? Fool that I was, not to attend to them, and fall in
BJ^ FILLED WITH THE SPIRIT. 193
^\ith tliem ! But while I am yet mukino;' this reflection, it is
a sig^n he is still striving with nie ; he has put me upon it :
And shall I not then jiursue the motion with farther hunihle ap-
plications to him ?' Vv'as hut this thy ti ;uue, O sinner, he who
heard and regarded E])hraim bemoaning himself, Jer. xxxi.
18. miglit he ho])ed to hear and regard thee.
3. They should carefully abstain from all the plain and
known obstructions to his gracious influences. Such are gross
sins, as iiitem])erance and sensualities. In this sense we may
consider what the apostle dehorts from, and what he exhorts
to in the text, as directly opposite : " Be not filled with wine,"
which leads to all excess, if you would desire to be ^filled xcilh
tJ:e Spirit. Notiiing can be a greater impediment to the in-
iluences of the Spirit, or to the success of them, than diunk-
enness and the unbridled indulgence of appetite. The great
aim of the Spirit is to lead us to spiritual-mindedness : while
acts of sensuality directly feed and strengthen the carnal mind.
If good men fall by the surprise of temptation into any such
tiling, they cause the Spirit eminently to withdraw\ The
Psalmist was sensible of this, when he came to himself out of
his great sin : he recollected the long stupidity and hardness
into whidi that sin had cast him, which could not have been of
so long continuance in one born of God, under such a lively
and vigorous agency of the Spirit, as lie had enjoyed in former
times ; and being convinced how justly the Spirit was provok-
ed to leave him, he now cries " Take not thy Holy Spirit
from me," Psal. li. 11. And as such sins are an unspeakable
liinderance to the progress of saints, and indeed set them a
great way back in the Christian life : so nothing can put sin-
ners farther out of tlie way of the Spirit's first saving im])res-
sions. Any hopeful convictions, already excited in their
minds, are shaken off and stifled ; the actings of reason and
thought are disordered : they are not fit to be applied to as
men, and therefore most unlikely to })artake of sanctifying
grace. Though mere sobriety, and temjjerance, and chastity,
do not intitle men to the grace of God ; yet certainly it must
be said, that men of such a character are not so " far from the
kingdom of God," in the usual methods of grace, as those
who are 0})enly dissolute. The sjnrit is more likely to be a
monitor to th.ose who shew themselves men ; and they have
their natural faculties more open to give him some iiearingi
N
194* BE FILLED WITH THE SPIRIT.
than men drowned in wine, and wholly carried away with the
torrent of impetuous lusts. Now there are none of you, whose
consciences must not tell vou, that you can if you will, abstain
from these excesses.
4. It much concerns sinners diligently to observe and im-
prove all tender seasons. All men, unless we must except
some who have run prodigious lengths of sin, and so have their
hearts hardened like the nether millstone, have some times of
peculiar softness ; when thoughts about their souls are stronger
than usual, when conscience admonishes with some life and
freedom, when convictions stare them in the face, when they
are in a disposition to make some good purposes and resolu-
tions. Now these are happy gales of the Spirit, which if
carefully attended to, might be improved to good purposes.
Too many set themselves to shake them off by carnal diver-
sions ; others neglect them. When they have " beheld their
natural face as in a glass, they go their way, and straightway
forget what manner of men they were," Jam. i. 23, 24. But,
as ever you would hope that the Spirit should carry on his
work with effect, you should carefully watch these favourable
opportunities, and endeavour so far to fall in with them, as not
to rest till you can find the haj^py effect.
5. They should above all, earnestly and frequently pray to
God for his sanctifying grace. It is indeed supposed to this,
that the good Spirit has already proceeded so far with you
under the light of the gospel, as to give you some sense, that
a change of your present condition is highly necessary, that his
grace is needful to produce that change, and that you have
some encouragement to ask for it. \Vhat shouldst thou do,
sinner, under these impressions, but lie at the footstool of his
mercy, and resolve that if thou perish, thou wilt perish there.
If thou art still afraid of success, let it be some revival to thy
hope, that thou art certainly in the way of thy present duty ;
quite in another manner, than if thou wast bidding him de-
fiance, contemning his grace, and endeavouring to stifle thy
convictions. Thou art in the way, A\'hich he declares that he
expects ordinarily to be taken before he accomplishes his de-
signs of grace. It is observable, that after the most absolute
promises of that grace, which we find in all the scriptures,
Ezek. xxxvi. 26, &c. he concludes them with this solemn de-
claration, ver. 37. *' Thus saith the Lord God, I will yet for
BE FILLED WITH THE SPIRIT. 195
this be inquired of by the house of Israel, to do it for them.'*
Thou art in the way, which Christ prescribed to his hearers,
for obtaining- the Spirit from the common Fatlier in heaven,
with strong encouragement to hojie for success, Luke xi. 13.
Be not aflrighted with such a declaration as that, Prov. xv.
8. " The sacrifice of the wicked is an abomination to the
Lord." As if, because you apprehend yourselves not yet to
be thorough converts, therefore your prayers for converting
grace are abomination to God. If you take the words in that
sense, you utterly mistake them. Solomon speaks only of the
professions of respect to God, made by men resolved in wick-
edness. But God forbid, that we should a])prehend him, to
place in the same class, the earnest prayers of men under
serious convictions for God's saving grace. These last are
acts of obedience to his command, which he puts them upon
in scripture. " Seek ye the Lord while he may be found :
call ye upon him, Avhile he is near," Isa. Iv. 6. Where do
you find in the word of God any discouragements to sinners,
when they made such applications ? On the contrary, we have
there many comfortable instances of success. When such a
prodigy of a sinner as Manasseh was, " besought the Lord,
and prayed unto him, he was intreated of him, and heard his
supplication," 2 Chron. xxxiii. 12, 13. When Ephraim
bemoaned himself, confessed his past obstinacy, and put up
this hearty prayer, " Turn thou me, and I shall be turned, for
thou art the Lord my God :" instead of a repulse, God de-
clares, " I will surely have mercy on him," Jer. xxxi. 18, 20.
When the prodigal son bethought himself, made serious reflec-
tions, and resolved to arise and return to his Father, and with
confession of his sin, to beg that he would " make him as one
of his hired servants ;" hov/ pathetically is the grace of God
represented upon that occasion, after the manner of men ;
Luke xv. 20. " While he was yet a great way off, his father
saw him, and had compassion, and ran, and fell on his neck,
and kissed him." These things are certainly left upon record
for the encouragement of convinced sinners, no longer to keep
away from God, but earnestly to sue for his grace.
6. They should hereupon attempt an entire surrender of
themselves to God in Christ, upon the terms of the gospel,
not doubting of his grace to accompany them herein.
If you have endeavoured to pursue the first direction, that
n2
190 BE FILLED Wmr TirE SPTRIT.,
is, to set yourselves dillg-ently to attain Christian knowledg-e ;
1 suppose you have especially made it your business to be ac-
quainted with the tenor of the covenant, or what in the sense
of the gospel is acceptable religion ; that without which, men
have no title to the blessings and privileges of the children of
God ; but upon which they are in a state of acceptance. This
is expressed sometimes by regeneration, or being born again,
sometimes by conversion : by faith, or by faith and repentance
joined together, as in Acts xx. 21. *' by yielding ourselves to
God,'* See. It is very plain, that sincerity, and not absolute
perfection, is intended by these or any the like phrases. I
Avould offer my aj^prehension in a few words, concerning the
claim of the gospel in this matter. Then a man is truly born
again, and in a state of acceptance, " when he hath such a
persuasion of the tr^th of the gos])el, as engages him to accept
Jesus Christ, as he is pro})osed there ; and upon the motives
of the gospel, to renounce the practice of every known sin, in.
hearty purpose and resolution, and to devote himself in upright
design to the service of God, and to the practice of universal
holiness.'* Now that which I would exhort convinced sinners
to, is, not to stop short when they have taken the former steps,
as if they must leave the matter there ; but still to proceed on,
in the strength of grace received, and not doubting of more,
to exert the several acts of a solemn surrender to God in
Christ. It was prophesied that sinful Israel should take such
a course upon their return from captivity, Jer. I. 5. " They
shall ask the way to Zion, with their faces thitherward, saying.
Come, and let us join ourselves to the Lord in a perpetual
covenant, that shall not be forgotten." If you find your hearts
consenting, doubt not but this is the special grace of the Spirit,
making you a willing people in the day of his power.
I shall make at present but two reflections.
1. All true converts have reason to magnify the gTace of
God in making them to differ from others. Some are met with
in the very high road to destruction. And even those, who
were found in the use of means, must ever own, that grace and
not desert, gave success. And they must be conscious to
themselves, of many great defects in the use they made of the
means in their po\A^er. So that they will ever have reason to
say, " By the grace of God, I am what I am," 1 Cor. xv. 10.
^. Every unreclaimed sinner will be absolutely inexcusable.
BE FILLED wmi THE SPIRIT. 197
God would be justified in the ruin of sinners, if he had made
no })roposals of mercy. But sinners under the gospel must
be much more speechless, since a prize was put in their hands,
but they had not a heart to make use of it. A\'hen Naaman
expressed a resentment at Elijah's sending him to wash seven
times in Jordan, in order to the cure of his lej)rosy, his ser^•ants
exj)ostulated with him thus, 2 Kings v. 13. " If the prophet
had bid thee do some great thing, wouldst thou not have done
it ? how nmch rather then, when he saith to thee, wash and
be clean ?" So may not I say, had more difficult means been
prescribed by God, should not you, sinners, seriously attempt
and try ? How much more inexcusable must you be, when
there is a visible way, wherein you may hope to come at the
greatest blessing ; if you shall live in a proud contempt of it,
as if it were not worth seeking, or in a lazy supine negligence,
when promising means are within reach ?
K.?
SERMON XVI.
BEING FILLED WITH THE SPIRIT.
Eph. v. 18.
-Bejilled "with the Spirit.
F
OR the three general heads proposed at the first entrance
upon this subject.
I. The sense and import of the terms hath been distinctly
explained ; what we are to understand by the Spirit, and then
by being Jilled *xith the Spirit,
II. A considerable progress hath been made upon the next
head ; viz. What is implied in such an exhortation being
addressed to us. Be ye jilled mth the Spirit. This in-
timates the desirableness of it ; the attainableness of it ;
and that something is incumbent upon us as our duty in
order to it.
In the last discourse it was shewn, That there are duties
incumbent eve7i upon those who are not yet in a state of
acceptance, in order to their partaldng of the Spirit so far
as to inti^oduce them into a state of grace.
I now proceed to the case of those, who are already in such
a state, to whom the exhortation in the text, is most directly
addressed ; and to shew,
That something farther is incumbent 2ipon those who
are born again, in order to their being filed with the
Spirit.
And certainly the rule of their expectation is more clear
BE FILLED WITH THE SPIRIT. 199
and explicit, than in the case of unconverted sinners. I
know no sober divines, who are not ready to own, that the
promises of improvement and progress in holiness, to those in
whom a good work is begun, are conditional. If this were
not allowed, in their case at least, I could not put any tolerable
sense upon that maxim, which Christ more than once de-
livers ; '* that whosoever hath, to him shall be given, and he
shall have more abundance : but \vliosoever hath not, from him
shall be taken away even that he hath," Matt. xiii. 12. chap.
XXV. 29. It is plain that by having ^ is not meant merely
having in possession ; but having so, as to use and improve
wh^ a man hath. The scope of both the places necessarily
fixes this sense. In the former passage, the disciples asked
Christ, why he spake to the nmltitude only in pai-ables, with-
out giving the explicjition of them, ver. 10. Christ answers,
ver. 11. " Because it is given to you to know the mysteries
of the kingdom of heaven, but to them it is not given. For
whosoever hath, to him shall be given, &c. As if he had said,
* This practice of mine is agreeable to a stated rule : That
they, who with honesty and simplicity receive instruction, and
improve the advantages which God hath given them, to the
ends of religion and the increase of goodness, shall have farther
instruction and greater assistances still afforded tliem ; but
they, who make no improvement of the advantages they have,
may rather expect to be deprived of what they have, than
to obtain more.' In the following verses he shews, that
this latter was the case of the greatest part of his common
hearers, ver. 13. *' Therefore speak I to them in jiarables ;
because they seeing-, see not, and hearing, they hear not,
neither do they understand." Though they see the greatest
miracles, yet they are not convinced ; and when they hear the
plainest doctrines, they do not attend to them, or set themselves
to understand them. On tlie other hand, to his e most clt'arly proved by
this. If we are. destitute of this grace of the Spirit prevailing
in us, Christ will not o^vn us for his, Rom. viii. [). " If ^ny
man have not the Spirit of Christ, lie is none of his." He
cannot be his, for our union with Christ is by his Spirit, 1
Cor. xii. 1*2, 13. " As the body is one, and hath many mem-
bers, and all the members of that one body, being many, arc
one bodv, (being animated with one soul ;) so also is Christ ;
for by one Spirit we are all baptized into one body, whether
we be Jews or Gentiles, whether we be bond or free ; and
have been all made to drink into one Sj)irit." Alluding to
the two Christian sacraments, which all Christians are com-
manded to observe in token of their union to Christ the head,
and to all the oth(;r members of his body. AV hat those signs
do figurativeh% the one Spirit that animates them all, does
really. Our relation to Christ Avill be more or less evident,
in proportion to the degrees of our participation of his Spirit.
A solid joy in Christ cannot be full, unless we are filled with
the Spirit ; because where that joy is right, it is one of the
Spirit's fruits ; and therefore must rise or fall in proportion to
his influences. And he is not used to give strong consolation,
Avhere he has not formed eminent graces. Confident assurance}
witliout thi-;, is indeed a very suspicious thing.
o
SIO BE FILLED WITH THE SPIRIT.
5. By tliis means we shall be ''vessels of honor, sanctified
and meet for our Master's use," 2 Tim. ii. 21. And we
can never be so otherwise. We shall be like the vessels
of the temple, fit to be employed by him for sacred uses :
furnished to every good work under his light, quickening, and
culture ; and prepared to bear any suffering well, if the Spirit
of God rest upon us, animating us with fortitude and comfort
answerable to our day. This has carried the feeble sex and
tender youth, triumphant through death in all its terrors, and
the most exquisite contrivances to shock flesh and blood.
And should it not be the point of honor, to which every
servant of Christ should aspire, that he may acquit him-
self to the fullest approbation and glory of his blessed
Lord ?
6. • " So an entrance will be ministered to us abundantly
into the everlasting kingdom of our Lord and Saviour Jesus
Christ," 2 Pet. i. IL We shall be in a good measure ripe
for heaven, by the time that we come thither : able to look for-
ward to it as a blessed hope, and to comfort ourselves with.
the prospect in all the uneasinesses to nature and grace,
which now attend us. Our actual passage from one world
to the other, is like to be serene and joyful ; for what evil
have we to fear, if God be with us in that valley by his Spirit ?
That will almost make it a valley of vision, as the gate of
heaven. And when we come there distinguishing rewards
will be conferred. Those eminently filled with the Spirit
now, will be capable of receiving a greater fulness of glory, as
the scripture most frequently assures us, that it is prepared for
them.
Upon the whole then,
1. We are led by this subject, as indeed we may be al-
most by every theme of divine meditation, to admire the wis-
dom and the grace of the evang'elical dispensation. It excites
both sinners and saints, to " work out their own salvation with
fear and trembling ; (but yet with hope,) because it is God
worketh in them, both to will and to do, of his own good
pleasure," Phil. ii. 12, 13. It provides effectually for the
honor of free and powerful grace, and yet at the same time
for the encouragement of reasonable creatures to shew them-
selves men, and to exert all the powers which their Maker has
given thera»
IJE FILLED WITH THE SPIRIT. <211
2. The imperfection of saints ought to be no disparagement
to Cliristianity, but it is a great disgrace and sliame to them-
selves. The gospel contains the most perfect precepts, and
exhibits to us a complete example, and furnishes us with every
motive fit to strike any affection which God has given us.
But no motive is stronger, or more distinguishing from every
other institution, than the discovery of the blessed Spirit, able
and willing to aid our weakness, and supply our wants for
every part of obedience, and never unready to furnish an up-
right mind for the highest possible advances in universal good-
ness. He would fill us, but we will not be filled by him.
We too often neglect him, and grieve him, and quench him,
and resist him : and were it not for his singular grace, should
be gi\"en over by him for ten thousand misbehaviours, so as
never to have " the good pleasure of divine goodness fulfilled
in us, or the v/ork of faith with power.'* Our faces should
be overspread with a penitent confusion at the thought ; while
our mouths are filled with praise for liis condescension and
grace, that he will yet continue a teacher to such unapt
scholars, a guide to such heedless followers, a jwinciple of
perfection, and an earnest of the inheritance to souls so unlike
him, and so unmeet for the promised reward.
3. The proper temper prescribed by Christianity toward
the Holy Spirit, is evident from these discourses. To own
him with thankfulness as the author of all spiritual good found
in man in his fallen state. To believe his ability and readi-
ness to help US' according to our wants. To receive his testi-
mony in his word, and hearken to every good motion in our
minds conformable to it, as proceeding from him. To pray
for and depend upon his grace in the whole course of life, in
the performance of every duty, in our conflict with every sin,
and in our endeavours to cultivate every grace and virtue.
To be deeply humbled, wherever we have treated him un-
worthily. And under his gracious influences, to " cleanse
ourselves from all filthiness of flesh and Spirit, and to perfect
holiness in the fear of God."
0 ^
SERMON XVII.
THE SPIRIT OF BONDAGE, AND THE
SPIRIT OF ADOPTION.
Rom. viii. 15.
For ye have not received the Spirit of bondage again to
fear : but ye have received the Spirt of adoption^ where-
by we cry, Abba, Father.
CHRISTIANS are described in the former part of this
chapter by several phrases, wliich bespeak their rela-
tion to the blessed Spirit. TJiey *' walk after the Spirit," ver.
1,4. " They are after him, and mind the things of the Spi-
rit," ver. 5. " They are in the Spirit," ver. 9. " And he
dwells in them," ver. 9, H- "Through him they mortify
the deeds of the body," ver. II. And they " are led by him,*'
ver. 14. Which various phrases, intimate on the one hand, a
special presence and stated agency of the divine Spirit, in the
minds of believers ; and on the other hand, that the })revailing
temper of their spirits and tenor of their hves, are moulded
and fashioned into a holy conformity to him ; they are after
him in disposition, and walk after him in course ; they mind
and relish most the things which he dictates and is pleased
with ; they make use of his aids for carrying on the purposes
of the divine life ; and are willingly led by him as their guide,
whether he would carry them.
Blessed souls ! who partake of such a guest and guide, and
are disposed by his grace so to treat and use him. For they
*' are in Christ Jesus, and so there is no condemnation to
them," ver. 1. They shall live, live eternally, ver. 13.
I
T/IE SPIKIT or liONDAGK, ETC. 213
*' For as many as are led by the vSj)irit of (lod, tliry are the
sons of God," ver. 14. Their participation of liini brings
them into a Hlial relation to God ; and their being led in so
kindly a manner by him, is a proof of that relation, and conse-
qnently of their being heirs to the heavenly inheritance. In
confirmation of which, the words of the text are added : *' For
ye have not received the Spirit of bondiige again to fear ; but
ye have received the spirit of adoj)tion, whereby we cry, Abba,
Father." Which is a ))roof of their being admitted for the
sons of God, from the free and liberal manner of the Spirit's
influence upon them, and the correspondent temper produced
in them. If they had received the spirit of bondage, that
would not evidence their being sons, but only servants : but
now it was plain, that they were adopted by God for his sons,
because they had received the Spirit of adoption, and not of
bondage.
But what are we to understand by tl/e spirit of bondage
wUo Jcar, and the Spirit of adoption^ whcrebij xce cry^
Abba, Father ?
For the general nature of them ; bv the spirit of bondage,
is plainly meant such a temper and spirit toward God, as
slaves usually have to their masters, which leads them chiefly
to be influenced by fear, or by an apprehension of the severity
of their masters, and of the rod always hanging over them.
Slaves are commonly good for nothing, but when they are
handled with rigour, and swayed to subjection and obedience
by the terror of present punisliment. To this the aposde op-
poses the Spirit of adoption. He thought it not enough to
say, the spirit of liberty, which the oj)j)osition seemed to re-
quire ; but more emphatically the Spirit of adoption. Sen'ants
might be made free, and often were so among the Romans,
without being taken for sons ; but Christians are made more
than bare freemen, even sons : And therefore they have a filial
spirit, such as sons have ; a spirit, wliich sways them not only or
mainly by fear, but by love to God as their Father: an ingenious
disposition, and a liberal boldness and confidence. By virtue of
this, "they cry, Abba, Father." The two words signify the same
thing. Abba in Syriac, is father, or my father ; crarr^o, the si«ne
in Greek. Christ had used both these words in his agonv, Mark
xiv. oQ, and possibly the ajwstlc chose to use both in confor-
mity to him, to bc!si)cak the more fully, that it \\a5 " the
o o
214* THE SPIRIT OF BONDAGE, AND
Spirit of his Son, which God sent into their hearts," as in Gal.
iv. 6. Or when he was speaking of the common privilege of
believing Jews and Gentiles, he would signify that glory of
the evangelical state, by repeating it in both languages ; in the
Syriac, which was the common language of the Jews at that
time in Judea ; and in Greek, which was so much used in the
Gentile world. Or it may be, he only doubles the word for
the greater emphasis. I need not say, that by their crying
Abba, Father, under the influence of the Spirit, the bare pro-
nouncing of the words is not all intended ; but all that disposi-
tion of mind toward him, which becomes the relation ; a filial
affection and manner of application, and a childlike frame in
the performance of duty.
But still it may be inquired, what sort of persons, or what
period of time the apostle refers to, wherein the servile spirit
prevailed, in distinction from the filial spirit.
And I think it is plain, that he designs the one eminently
for the character of those under tlie law, and the other of those
under the gospel. When he says in general to the believing
Romans, that they had not received, the one but the other \
he must be understood to speak of a thing- belonging to Chris^
tians in conmion, and not of that which is peculiar to some.
In the spirit of bondage, he would express the state of the
Jewish church under the discipline of the Mosaical law. That
dispensation is upon many accounts in the New Testament, re-
presented as a state of bondage, and as leading to a servile
spirit. But the greater grace of the gospel more directly leads
to a filial spirit. And so the participation of the Spirit, where-
by we cry, Abba, Father, is directly opposed by this same
apostle Avriting to the Galatians, to the state of the church un-
. der the law ; as we shall see presently.
The sense of the v/ords may be included in this observa-.
tion.
Tlial the temper to ic/iich we are led hy Christianity, is
not such a servile spirit, as that xvJiich prevailed under the
law : but a spirit of adoption, leading us to consider God,
qnd to act toward him as a Father.
In the consideration of this truth, I shall shew,
I. In what sense it is made the character of those under
THE SPIRIT OF ADOPTION. '2 U
the law, to have received the spirit of bondagfc : and of those
under the gospel, to have received the spirit of adoption.
II. How the Ohl Testament dispensation contributed to a
servile spirit : and how on the contrary, the gospel leads to a
filial temper.
III. How therefore our deliverance from the one, and our
participation of the other, should influence us.
I. It will be proper to shew, in what sense it is made the
character of those under the law, to have received the spirit of
bondage ; and of those under the gospel, to have received the
Spirit of adoption. It is needful the sense of this should be
stated ; for.
We must not suppose, that the sincere members of the
church of God under the Old Testament, were destitute of the
agency of the same Spirit of God, as is communicated under the
New : He was the author and spring of sanctification to all
good men then, as well as no\v. Nor were the saints of those
times altogether without a share in his influences, to produce
in them a filial temper, l^avid in his psalms, plainly shews a
great deal of such a disposition.
On the other hand, it cannot be said, that all imder the
gospel, even all sincere Christians, express a more filial tem-
per, than some saints did under the Old Testament. Nor is
all fear unsuitable to the evangelical spirit. We are required
by the gospel itself, to *' serve God acceptably with reverence
and godly fear," Heb. xii. 28. ** to pass the time of our so-
journing here in fear, and that because we call on the Father,'*
1 Pet. i. 17. "to work out our salvation with fear and tremb-
ling," Phil. ii. IQ. ** and because a promise is left us of enter-
ing into rest, therefore to fear, lest we should seem to come
short of it,'* Heb. iv. 1. There is still room for a reverential
fear, and no small use to a Christian of some fear of punish-
ment, as long as he sojourns below.
But wnen the apostle mentions these as the distinguishing
characters of the tAvo dispensations, I apprehend he intends
two things.
1 . To express, what the two dispensations mainly and most
naturally lead to : or, A\hat I may call the nioist proper and
distinguishing genius of each. The covenant into wliich God
entered with the Jews on mount Sinai, " gendered unto bond-
o i
216 THE SPIRIT OF BONDAGE, AND
age," Gal. iv. f:* 4. Tliis \vas its piopcr tendency. But tlie
gospel most directly leads lueii to a childlike teinpej', and lays
in sufficient provision for it. As far as any thing of a filial
disposition, appeared in some saints under the Old Testament,
it was not owing to the influence of the Mosaical law : but to
the view they had beyond their neighbours of the grace of the
gospel, by the light of the promise. And though the gospel
be not intended to extinguish fear, yet it more strongly leads
to love : ami as far as a mere servile spirit governs in any
good men under the gospel ; this arises not from any defect
ip the gospel, to inspire them with more generous principles ;
but either is owing to their mistaken apprehensions about the
gospel, or about themselves, or to the weakness of their faith
in the re\^elation they have, or to such an imperfection in their
obedience as makes their sincerity questionable, or to the disr.
temper of their bodies. The law in its nature terrified ; the
gospel contains what is fit to relieve every upright nrind
against those terrors.
t^. To describe the dispositions ordinarily prevailing in fact,
ynder both dispensations. A servile spirit more usually go-,
verned people under the law ; but a s})irit of adoption is more
generally, and in larger measures communicated to believers
now, suitable to the more exalted and refreshing discoveries
of the gospel. The apostle very elegantly represents this in
Gal. iv. wherein he makes the cUlference between believers before
Christ's coming, and those since to be like that of an heir in,
his non-age, and an heir grown up to maturity, ver. 1, '2,
** Now I say, t^iat the heir as long as he is a child, differeth
nothing from a servant, though he be lord of all, but is under
tutors and governors, till the time appointed of the father."'
Though the child in his minority may be intitled to an estate
by the will of his father ; yet he is not actually master of it,
but kept in subjection to those to whom the management of
him is left, till the time -comes which was fixed by his father's
w'\]\, for his receiving the possession and management of the
estate himself. " Even so (ver. 3.) we when we were chil-
dren," we Jew s, when we were under the legal dispensation,
were in bondage under the eltuirents of the world ; as in a
s;ervile state, under the law as our school-master. Ver. 4.
" But when the fulness of time was come," the time designed
by Qur heavenly I'ather, for bringing his church to its fullest
THE SrilUT OF ADOPTION'. 217
liberty, and greatest perfection in this world : then " God
sent forth liis Son, made of a woman, made under the law.'*
To what end ? " To redeem them that were under the
law ;" to redeem the Jews upon their faith in Clu-ist, from
the rioour and servitude of the law : " That we might receive
tiie adoption of sons," ver. 5. That we Christians, whether
Jew or Gentile, might be admitted to the j)rivileges of the
sons of God. And ver. (). *' because ye are sons, (just as in
the text,) God hath sent forth the ^Spirit of his Son into our
hearts, crying, (or disjwsing us to cry,) Abba, Father.'*
Here the ancient church, though declared to be heirs of the
same promises, yet are described as under age, and in a sUite
liker to that of servants than that of children ; but in opposi-
tion to that, by Christ's actual coming and being made under
the law, provision is made, that we should receive the privi-
leges which belong to sons come of age. So the apostle's
argument requires that we should understand him, and so he
expressly sums up the case hiniself, \ er. 7- *' Wherefore thou
art no more a servant, but a son." It is observable, that we
tind not the saints before Christ's coming, ordinarily and di-
rectly calling God Father, in their ai)plications to him, but
addressing him as Lord or God, or by some such a])pella-
tion. But Christ directs us to this as the ordinary view we
are to take of him under the gospel, *' Our Father, who art in
heaven."
We see then, in what sense we Christians may be said
not to have received the spirit of bondage, but the spirit of
adoption. All who are favoured with tlie gospel-revelation^
have therein received such a discovery of the mind of God, as>
is fit to cure them of a servile spirit, and to dispose them to
the temj)er of sons : and in proportion to the advances of this
latter disposition in us, so much the more we correspond
with the evangelical state, and act worthy of the children of
God.
II. I am to shew, how the disj)ensation of the Mosaical
law contributed to a ser\'ile spirit ; and how on the contrarv,
the gospel leads us to a filial temper. The following instances
will abundantly manifest this,
1. I he maimer of introducing both dispensations, was a
natural prelude to thq difterent tendencies of them.
218 THE spjiiiT or boxdage, and
The Mosaical dispensation was ushered in, in a wa}' apt to
produce dread and terror. If we look so far back as to the
first credentials given to Moses in Egypt, in the miracles he
was enabled to work there to prove his mission from God ;
we shall find them miracles of terrible punishment and ven-
geance. But the miracles of Jesus, all breathed grace and
benignity to mankind, highly suitable to the glad tidings which
he was to publish.
If we come nearer to the actual deli\^ery of the law on
mount Sinai, the apostle has summed up the circumstances of
terror accompanying it, in Heb. xii. 18, 19. It was given out
from " a mount that could not be touched, and that burned with
fire ; with blackness, and darkness, and tempest, and the sound
of a trumpet ; and the voice of words, which they that heard,
intreated that the word should n.ot be spoken to them any
more." A chain of circumstances, proper to introduce a law
of bondage. The autlior and finisher of our faith, though so
much greater than Moses, chose not with his terrors to make
us afraid ; but veiled the glory of his divinity, and spoke to
men in fashion as a man, in the most familiar way, and with-
out any thing apt to make such aflrighting impressions. This
was perfectly agreeable to the kind and gracious subject of his
errand, as the giving of the law, was with a pomp of terror
suitable to its nature : For,
2. The kav was the ministration of condemnation ; but the
gospel the ministration of righteousness. So the apostle
opposes them, '■2 Cor. iii. 9» " The law was given by
Moses y but grace and truth came by Jesus Christ," John
i. 17.
In the Mosaical law, God was pleased to revive and re-
present anew to the people of Israel that original law, for the
substance of it, which had been delivered at first to mankind ;
and that in all the strictness of its terms, and with all the
rigour of its sanctions ; and so to make it a part of their na-
tional covenant. Such the moral law was, of which the ten
commands are a summary. And promises and threatenings
M^ere annexed, in such a strain as if man had been still inno-
cent. Moses describes the righteousness which is of the law,
says St Paul, Rom. x. 5. " that the man which doth these
things, shall live by them ;" (referring to Lev. xviii. 5.) that
is, he who doth them perfectly. On the other hand, the
THE SPIllIT OF ADOPTION. 219
threatenings were in the same rig-orous strain, Gal. iil. 10.
" As many as are of the works of the hiw, are under the
curse : for it is written, Cursed is every one that continueth
not in all things, which are written in the book of the law to
do them :'* referring- to Deut. xxvii. 26.
The church indeed had then a promise of the Messiah,
which might relieve them against this condemning sentence of
the law. This promise had been given out uj)on the fall, and
often renewed afterwards, particularly to Abraham four hun-
dred and thirty years before tlie giving of the law ; and
therefore, as the apostle argues from this priority of the })ro-
mise, " the law could not disannul the covenant []with Abra-
ham] that it should make the promise of none effect," Gal. iii.
17. If it should then be asked, wherefore then served the
law ? The same apostle answers, ver. 1 9^ It was added to
the promise, " because of transgressions :" to shew men their
transgressions and the desert of them, and so to lead them to
value the promise ; and to put some check and restraint upon
all in the practice of sin from the terror of punishment.
Now, where the law had the most kindly effect, to recom-
mend the promise, yet it was only by being first the admini-
stration of condemnation to them, that is, convincing them of
their miserable state without the relief of the promise. The
law itself could go no farther. But it had quite another effect
upon the generality ; they so attended to this new constitution
of the law, as to lose sight of the promise ; and to them it
was a ministration of condenmation in the worst sense, Rom.
ix. 31, 32. "Israel, which followed after the law of righte-
ousness, hath not attained to the law of righteousness."
While they looked upon the law as a practicable method
of sinners' justification before God, they missed their end :
Wherefore ? Because they sought it not by faith, in the pro-
mised Messiah, who was the end of the law for righteousness ;
but as it were by the works of the law ; that is, merely
by such imperfect obedience as they performed to the demands
of the law. And though the law might lay some restraint
upon them in their sins, yet this could proceed only from a
servile spirit.
But while the gospel explains the rule of man's dut>" in the
greatest strictness and spiritualit}', it most expressly brings in
view an everlasting righteousness. It discovers Christ " re*
2^0 THE SPIRIT or 150NUACK, AND
deeming' us from the curse of the law, by being made a curse
for us," Gal. iii. 13. The gospel confirms the truth of this,
that the moral law was holy, just and good, and denounced no
more than was due for sin : the highest honor is paid to the
law and the law giver, by Christ's perfect obedience to it, and
bearing the extremest sufferings for our violations of it. But
at the same time provision is made by his perfect righteous-
ness and satisfaction for our justification by faith, and for
the acceptance of our sincere, though imperfect obedience.
This has the greatest tendency to produce an ingenuous dis-
position.
3. The manner and way of access to God under the two
dispensations, must be understood to contribute to these differ-
ent tempers.
There is another sort of freedom and liberty, to come at
God under the gospel, than was allow^ed under the law. All
Christians are made " an holy })riesthood, to ofler up spiritual
sacrifices, acceptable to God tlu'ough Jesus Christ." 1 Pet.
ii. 5. Every Christian hath a greater freedom of access to
God now, than even the priests had under the law. The
Levites might come nearer than the people : while the Levites
were to pitch around the tabernacle in their marches in the
wilderness, tlie body of the people must take care that they
keep their distance, " lest wrath should come upon the con-
gregation," Numb. i. 5(2, 53. The priests might come
nearer than the Levites : PW the " Levites must not go in
to see, when the holy things were covered, lest they should
die," Numb. iv. ^0. The ordinary priests might approach
to the altar of burnt-oifering to minister, Exod. xxx. 20, 22.
But the high-priest only was allowed to enter into the holiest
of all : and that, not whenever he pleased, or at all times, on
pain of death. Lev. xvi. 2. He had that liberty only once
a year. At such a servile distance did God keep his church
in those days, which would not fail to produce much of a
servile spirit in them : The Holy Ghost, as the apostle tells
us, Heb. ix. 8. "hereby signifying, that the way into the
lioliest of all was not yet made manifest, while the first taber-
nacle was yet standing ;'* that the way of the freest and near^
est access to God was not discovered and laid open to all
under the Jewish dispensation. But every Christian now, has
a privilege above the high priest then. A\'e have bolduess^ the
THE SPIRIT OF ADOPTIOS\ QQl
same apostle affirms, Heb. x. 19- to enter into tlie holiest ; to
pierce heaven with our prayers, and come near to God at all
times, as children to their father. We are exhorted to " come
with boldness to the throne of trmce in every time of need,"
Heb. iv. 16.
And no wonder, that there should be such a difference in
the freedom of acct^ss, when it is in a way so much more ex-
cellent ; for it is the glory and the comfort of the gospel dis-
pensation, that we are taught to *' have access unto the Father
through Christ by one Spirit," Eph. ii. 18.
The most solemn way of access to God under the law, was
by sacrifices : but by what sacrifices ? Not by such as could be
supposed to have intrinsic; value to atone i'vv sin, to ]>ropitiate
the deity, or merit any favour at the hands of God. The gifts
and sacrifices then offered, could not make hini that did the
service perfect, as pertaining to the conscience," Heb. ix. 9.
The blood of bulls and of goats was a low compensation for
the sin of man. The offering of such sacrifices by a priest,
w^ho must first offer for his own sins, was a poor acknowledg-
ment of the rights of injured God-head ; and an awakened
mind could hardly be satisfied with the intercession made by
the offering of incense upon the altar by a priest that had infir-
mity. It is not strange, that a spirit of doubting and fear
about the divine acceptance, should prevail undiM' such a dis-
pensation, where men could not look through the shadow to
the substance, through the figures to the true sacrifice. " But
we have boldness to enter into the holiest, because by the blood
of Jesus," Heb. x. VJ. Who "through the eternal Spirit of-
fered himself without spot to God ;" which is a sacrifice suffi*
cicnt *' to purge our conscience fioni dead works, to serve the
living God," chap. ix. 11. And because we have *' such an
high-priest as became us, who is holy, harmless, undefiled, and
se])arate from sinners," chap. vii. 2(). *' And being come an
high-priest of good things to come, by a greater and more per-
fect tabernacle," than that in which the legal high-priest offi-
ciated, namely, his own body ; which was a tabernacle 7iot
made with hands, but innnediately prepared by God : "neither
by the blood of goats and of calves, but by his own blood, en-
tered in once into the holy place, having obtained eternal re-
demption for us," chap. ix. 11, 12. and "appears in the pre-
sence of God for us," in heaven the true holy place, ver. 2t.
Q^22 THE SPIRIT OF BONDAGE, AND
*' having much incense, that he should offer it with the prayers
of all saints, upon the golden altar which is before the throne,"
Rev. viii. 3. This is a very different sort of encouragement
to come to God as a Father, from what Old Testament saints
had ; when we are to ask in such a name, and to transmit our
addresses by such a hand.
The discovery of the Spirit, as another medium of access,
flirther contributes to our freedom in it. That his powerful
assistances to help our infirmities are made knouTi, is itself a
e;-reat evidence of God's willingness to hold a correspondence
with us. These were neither so clearly revealed, nor so gen-
erally granted, before the coming of Christ. But all the parts
of his office^ as described in the gospel, serve either to animate
us to draw near to God, or to furnish us for it and aid us in
it.
4. The difference between the law and gosjiel, as to burden-
some rites and ceremonies, and the rigour of their injunction,
is to be considered as having an influence upon these different
tempers.
Under the law, a vast multitude of ceremonial observances
were prescribed, which from the number and nature of them
were very difliicult to be observed. Many of them were arbi-
trary precepts, which had no intrinsic goodness, nor any ten-
dency in themselves to spiritual advantage. Others were ob-
scure and figurative ; shadows indeed of good things to come,
but the substance and design of which was hid from the gene-
rality. And yet the observance of these was enjoined in a
very awful manner. The omission of what was prescribed by
these laws, or even a defect in observing the minute circum-
stances of some of them was made a capital crime, or exposed
them to be cut ofi' from the congregation. This could hardly
fail to keep those who were conscientious, in much anxiety and
solicitude, when it was extremely hard to observe them in
every punctilio, and even to know when they had observed
some of them aright. The apostle stiles one of them circum-
cision, a yoke which the fathers were not able to bear, Acts
XV. 10. And the whole together, "a yoke of bondage," Gal.
V. 1. And he tells us, that before the fulness of time, they
"were in bondage under the elements of the world," chap. iv.
3. which he farther calls in ver. 9. ** weak and beggarly ele-
Hients."
THE SPIRIT OF ADOPTION. Q23
But Christians are called to liberty, by an entire release
from this heavy burden ; a "liberty wlierewith Cln-ist hath made
them free," Gal. v. 1. " He hath blotted out liis hand writ-
'mirit to saving
purposes, it becomes you often to think of tlie improved state
226 THE SPIRIT OF BONDAGE, ETC.
of the church in which you are placed, and studiously to act
up to the privilege you are admitted to, in being released from
the legal Spirit of bondage, and made partakers of the Spirit
of adoption. How that is to be done, will be the subject of
the next discourse.
SERMON XVIIL
THE SPIRIT OF BONDAGE, AND THE
JSPIIHT OF ADOPTION.
KoM. VIII. 15.
For ye horce not received the Sinrit of bondage again to
fear : hut ije have received the Spirt of adoption, 'where-
by xce crijy Abba, Father.
I
PROCEED to the third general head proposed on these
words.
III. To shew, how our deliverance from the Spirit of
bondage, and our having received the Spirit of adoption by the
gospel, should influence us. We are released from the bonds
of that legal dispensation, which had a visible tendency to pro-
mote a servile spirit ; and have received the discoveries of
gospel grace, representing the love of God as our heavenly
Father, and leading us to a more filial disposition. Now to
what does this consideration of our case engage us ? What
should be the effect of this change of circumstances to the
church of God ?
The a})ostle may be understood as summing this up in the
Avords that close tlie verse. " Hereby we cry, Abba, Father."
That is, we consider God hereupon chiefly in the endearing
relation of a F\ither, and our temper • and behaviour is filial.
We are concerned to see, that we have a filial disposition, and
then that we exercise and express it in projier instances.
1. We are concerned to see, that we have a filial temper :
or that an ingenuous affection to God as a Father, be the pre-
p 2
22S THE SPIRIT OF BONDAGE, AND
vailing" disposition of our souls, suitable to the genius of the
gospel ; rather than a mere servile fear, suited to a state of
bondage. Though all, upon w^hom gospel light shines, have
advantages for a filial temper, yet how many receive this grace
of God in vain ?
Tliis is evidently the case of all, w^ho still continue under
the bondage of sin. They are destitute of any kindly love
to the God of love, though the riches of his grace are set in
their view. If conscience force them to pay some regards to
God, it is only as the most abject slave regards his master,
with disaffection and ill-will, merely from the terror of ven-
geance ; with injurious thoughts of God, and a dislike of him
and his service. If they could help it, if they could rid them-
selves of the fear of punishment, they would have nothing to
do with him. The carnal mind which governs them, is en-
mity against God, and they are alienated from the life of
God. Indeed the respect they pay with such an heart, is
little better than the poor Indians worshipping the devil, for
fear lest he should hurt them. The judge will pronounce to
their confusion in the great day, as he did of many of his
Jewish hearers during his abode below, *' I know you, that
you have not the love of God in you," John v. 42. A soul
altogether destitute of the love of God, could not be acceptable
to him in any dispensation ; for it was " the first and great
commandment (of the moral law,) that we should love the
Lord our God with all our heart, and with all our soul, and
with all our mind.'*
But to have the true spirit of adoption, suitable to the dis-
coveries of divine grace in the gospel, is not only to have an
affection to God ; but to have this prevailing above uneasy
and tormenting fears of him.
I say not to be altogether without fear. For,
A reverential fear of him, importing a high regard and
veneration for his excellencies, for his authority and govern-
ment, is a natural duty. It was the temper of man in inno-
cence ; 'it is the proper disposition of a son, and will be the
unchangeable frame of the blessed in heaven. The New as
well as the Old Testament, often sums up religion in it.
While there is an infinite distance between God and us, this
must ever become us, for it is nothing else but a practical ac-
knowledgement of that distance.
THE SPIIUT OF ADOPTION. 2^9
Nor arc the fears of God's fatherly displeasure in this life,
either in outward corrections, or in spiritual judgments, to be
extinguished in the minds of Christians. The New Testa-
ment leads us to expect these, if we turn again to folly ;
and without doubt, on purpose to keep awake a fear of cau-
tion.
Nor are we discharged in this imperfect state from all fear
of hell itself. Amidst the various temptations of life, and
while our love to God and conformity to him are very incom-
plete, we shall have reason, though we have hope that we are
in the way to heaven, to entertain such a sense of danger, as
there will be no room for, when our warfare is accomplished.
The threatenings left upon record in the gospel to apostates,
are intended for the admonition of the best ; and frequent
thoughts of such tlireatenings are means of their security, and
of exciting the caution and diligence necessary to their perse-
verance. To consider that if we should draw back, it would
be unto perdition ; to think of the importance of th6 matter,
of the deceitfulness of our own hearts, and the instability of
our resolutions, justly raises and maintains some fear in the
best during their state of probation : such a fear as can have
no place in those who are lodged past all danger.
But reverential fear and filial affection are things perfectly
harmonious. And for the fear of threatened evils, though
neither the obligation, nor the usefulness of it to Christians on
earth, is entirely set aside by the gospel, yet there is sufficient
provision made against its being tormenting, and for overba-
lancing it with the sense of God's fatherly love. Such a fear,
as arises from a distrust of God and his promises, as if it
were a doubtful thing whether God loves a soul that loves
him, whether his grace will be sufficient for us, or ^vhether he
will give eternal life to every persevering believer ? such a
fear 1 say, is injurious to God, and most unsuitable to the
love of God revealed in the gospel. In order to get above
such fears, we should often contemplate the riches of his
grace in Christ, and look up to him to kindle and inflame
in our breasts, an ingenuous affection answerable to such dis-
coveries. And then the more a love to God, founded upon
such views of liim, grows up in us, the more we shall have of
the true spirit of adoption ; and all uneasy fears will propor-
tionably abate, till they be entirely extinguished bv the advance
p3.
•230 THE SPIRIT OF BONDAGE, AND
of our love to perfection. This is elegantly represented by
St John, 1 John iv. IG. "We have known and believed the
love that God hatli to us," his love and grace manifested to
us in Christ. Here is the foundation ; for hence we know
that God is love, not a hard Master, but a loving Father, full
of unspeakable good- will and benignity ; *« and he that dwel-
leth in love," in the believing view of this love of God, and
in the ingenuous actings of love to him thereupon, " dwelleth
in God, and God in him." There is a sweet society between
God and such a soul, he dwelleth in God by delightful con-
templation, and God dwells in him by the Spirit of his grace.
If you would know what effect this will have upon tomienting
fears, it may be seen in ver. 18. "There is no fear in love,
but perfect love casteth out fear, because fear hath torment ;
he that feareth is not made perfect in love." A Christian's
love being founded on the sense of God's great love to us in
Christ, as far as that prevails, it will cast out tormenting
fear ; for such a fear arises from a sense of guilt and of God*s
just anger for it, against which the love of God in the gospel,
gives sufficient relief to all those who sincerely love him. If
then we loved God perfectly, we should be free from any dis-
mal and affrighting suspicions of his penal displeasure, the
soul would be quieted by it : so it is in heaven, perfect love there
casts out all uneasy fear. And it is a sign of the great imper-
fection of our love now, that our doubts and fears, and black ap-
prehensions of God are so many. But yet in proportion to the
advance of our love, it will lessen our di-ead. And this tem-
pei", correspondent to the present liberal state of the church,
we should be concerned to have.
2. We should see that we exercise and express such a tem-
per ; or that we act from ingenuous love to God as our prin-
ciple, rather than from a servile dread and terror, in the
course of the Christian life. That our temper and walk may
shew, that we are governed by a spirit of adoption, and not
of bondage. St Paul exhorts. Col. iii. 15. " Let the peace
of God rule in your heart." Let it be the grand principle of
action with you. Particularly we should discover a filial
spirit, instead of the servile.
(1.) In acts of worship. In our coming to God, which is
most directly pointed at in the text.
By the frequency of our approaches. A slave cares not
THE SPIRIT OF ADOPTION. 231
how seldom lie conies near liis master, but would rntlier be
from under his eye. An ing^enuous son, who has found his
father kind and indulgent, loves to be in his company. Such
should be the tem])er of Christians to God. Servile fear
drives men from him, so that they care not to come at him.
Such an efiect it had upon our first parents, as soon as they
were fallen, Gen. iii. 8. *' They heard the voice of the Lord
God, walking in the garden in the cgoI of the day ; and
Adam and his ^^'^fe hid themselves from the presence of the
Lord God, among the trees of the garden." They would
gladly have a\'^oided converse with him, which in innocence
was their highest delight. But a soul animated with the
lively sense of divine grace to sinners, and attracted thereby
to uniting' affection, cannot live without God in the world.
He inquires where he may meet with God, and gladly em-
braces every opportunity of converse.
By delight and pleasure when we approach jhe servile
spirit, when pushed on by conscience to some acts of seeming
devotion, is like " Doeg detained before the Lord," 1 Sam.
xxi. 7" But the filial is then in its proper element ; and
most of all, wlien there are the most lively actings of pious
and devout affections.
By freedom and confidence in our approaches. " Not indeed
forgetting our distance. The ingenuity of a son maintains
reverence ; and most of all, when nearest his Father. " If 1
be a Father, where is mine honor ?" Mai. i. 6. Not for-
getting our own unworthiness. The clearest and most im-
pressive a])prehensions of grace, wall keep that freshest in our
minds. But a freedom and confidence arising from the belief
of his fatherly benignity, of the sufficiency of Christ's media-
tion to reconunend us, and to obtain any thing we need from
God, and of the fulness and firmness of his promises. Upon
such a foundation, we should go to God as children to a
father. Li all our wants, believing his ability and willinixness
to supply us, and therefore *' being careful for nothing, but in
every thing by prayer and supplication, M'ith thanksgiving,
making our requests kno^^^l unto God," Phil. iv. 6. A\ ith
a persuasion of his superior wisdom ; as ingenuous children
will reckon their father, is a more competent judge than they
are, what is best for them ; so in cases where God hath not
taught us to think that a thing is necessarily and imnmtably
p 4>
232 THE SPIRIT OF BONDAGE, AND
good for US, which is the case in all temporal concerns, we
should leave it to him to judge what answer shall be given to
our desires, with a full resignation. We should come expect-
ing welcome from our father. '* This is the confidence,, that
we have in him, tliat if we ask any thing according to his will,
he heareth us. And if we know, that he heareth us, what-
soever we ask, we know that we have the petitions that we
desired of him," 1 John v. 14, 15. The encouragement a
loving father gives his child to come to him, the success he
lias met with on former occasions animate him to a growing
freedom. So it should be with us toward our heavenly
Father. " Having liberty [allowed us], to enter into the ho-
liest, [we should thankfully make use of it, by] drawing near
with a true heart, and then, with full assurance of faith," Heb.
X. 22. " Coming with boldness to him, as on a tlirone of
grace, to obtain mercy and find grace to help in every time of
need," chap. iv. 16.
(2.) In acts of obedience and service.
The slave has commonly hard thoughts of his master, and
no liking to his work. Either he despairs of pleasing him,
because he has found him rigid and unkind ; or injuriously
thinks him so ; and therefore is sullen and will do nothing ;
as the wicked and slothful servant is described in the parable,
Matt. XXV. 24, 25. *' Lord, I know thee, that thou art an
hard man, reaping where thou hast not sown, and gathering
where thou hast not strewed ; and I was afraid, and went and
hid thy talent in the earth." Utter despair will have the
same effect in God's service. When the slave does any
thing, he does it with an ill-will, merely because he is forced
to it, and cannot expect to escape punishment without it.
Hence the apostle saw it necessary to exhort Christian con-
verts, who were in a state of servitude to their earthly mas-
ters, " with good will to do service, as to the Lord, and not
to men," Eph. vi. 5. And ordinarily the slave will do as
little as he can, consistent with hopes of escaping the lash ;
for he loves neither his master nor liis service.
Tlie very reverse of this should be the temper of Christians
in their obedience to their heavenly Father. They should
engage in it with good and honourable thoughts of God,
agreeable to the discoveries made by the gospel, that he is
most easily pleased by an upright mind j " that if there he
THE srilUT or ADOPTION'. 233
first a willing' mind, it is accejjted according- to tliut a man
Jiath, and not according- to that he hath not," i2 Cor. viii. 1^?.
With a firm persuasion of their acceptance in it through
Christ, and of the glorious rewards of grace which lie has
promised to confer. They should *' be stedfiist, unmoveable,
and always abounding in the Avork of the Lord, forasnnich as
they know that their labour is not in vain in the Lord,"
1 Cor. XV. 58. Acting with an eye to the recompense of
reward, is not a servile or mercenary princi|)le, but the very
filial temper prescribed by the gospel : which leads us to the
love of God upon the discovery of his paternal love in pro-
viding us the inheritance of sons.
Every duty hereupon should be performed with cheerfulness
and delight. " God loves a cheerful giver," 2 Cor. ix. 7«
And so a cheerful servant in any other instance of obedience.
No constraint should be so strong, as the constraints of love,
as Paul speaks, 2 Cor. v. Li, 15. " The love of Christ con-
straineth us, because we thus judge, that if one died for
all, then were all dead : and that he died for all, that they
which live, should not henceforth live unto themselves, but un-
to him which ihed for them and rose again." We should act
in his service, as those who esteem it perfect freedom : So it
will be reckoned, in propoition to the advances of divine love
in us, 1 John v. 3. " Tliis is the love of God, that we keep
his commandments, and his commandments are not grievous.'*
This displays true love to God, not only that we are from
some principle or other obedient, but that his commands are not
accounted grievous.
We should prosecute our father's interest, as esteeming it
our own. That is not the temper of a slave, but it is the dis-
position of a wise and ingenuous son ; he has an interest in
his father's interests, and he ])ursues them accordingly with the
greater alacrity and diligence upon that consideration. So
should it be with a Christian as to God's interests in the
world.
And what our hands find to tlo, we should do it with our
might ; " Heartily, as to the Lord, and not to men," Col.
iii. 23. do our utmost in it. Not content ourselves just with
so much goodness and duty, as we may imagine will secure
from hell ; but aspire at the utmost heights of grace and obe-
dience, and aim at performing' every service in the best manner
^34* THE SPIRIT OF BONDAGE, AND
we can, so that God may take the fullest cornplacency in it.
This is filial obedience.
(3.) In sorrow for sin. This should be filial, and not
merely servile, both in the reason and extent of it.
Ill the reason of it. When a slave has oifended his master,
he is only concerned for the punishment he receives or fears.
If he escapes that, he is easy. But an ingenuous child is af-
fected, not only because of the resentment his father has ex-
pressed, or may express at his offence ; but he is grieved that
he has done a thing displeasing to a kind and loving father.
This touches his heart, more than the punishment ; if his fa-
ther passes it by, this makes the deeper impression ; and even
when the father is reconciled, he knows not how to forgive
himself. So should it be with Christians ; '' The goodness of
God should lead them to repentance,'* Rom. ii. 4. This es-
pecially should melt their hearts, and open the springs of godly
sorrow. God declares himself to discover pardoning mercy
for this very purpose, Ezek. xvi. 63. *' That thou mayest
remember, and be confounded, and never open thy mouth any
more, because of thy shame, when I am pacified toward thee.'*
And we have this ingenuous temper exemplified in the repre-
sentation made of the prodigal son. After his father had
shewn the greatest forwardness to be reconciled, and had given
the most tender marks of actual reconcilaticn ; " While the
son v/as yet a gi'eat way off, the father saw him, and had
compassion, and ran, and fell on }iis neck, and kissed him :'*
yet after this, the next thing we read of the son is, that " hp
said to his father. Father, I have sinned against Heaven, and
in thy sight, and am iio more wortiiy to be called thy son," Luke
XV. 20, 21. Nothing shewed more the temper of a son than his
sense of unworthiness to be called so.
And then in the extent of our sorrow. There should be
a hearty concern for every knowii offence, even those Avhicli
may be esteemed inconsiderable by men, and which are
hardly resented by many of a good character : yet if con-
science tells a man they are against tlie mind of God, if he
does but fear it, filial ingenuity will make his heart ready to
smite him. .'
(4.) In bearing afflictions. A slave is never ready to take
his master's corrections for kindness, but a child may ; for this
is the great inducement to a wise and tender father to use any
THE SPIRIT OF ADOPTION- Q35
rough methods with his child ; it is putting a force upon him-
self to correct liim, when he sees it necessary for his good.
And yet sometimes an earthly parent's corrections may be the
mere fruits of passion, and not of prudent affection : but a
child of God may ever be assured, that his heavenly Father in-
tends his benefit in the use of his rod. The aj)ostle's assertion
of this, and his arginnentation upon it, is highly worthy of our
notice, Heb. xii. (i — 10. *' A\ horn the Lord loveth he chas-
teneth, and scourgeth every son mIioiu he receiveth. If ye
endure chastening, God dealeth with you as with sons : for
what son is he, whom the father chasteneth not ? But if ye
be without chastisement, ^^■hereof all are partakers, tlien are
ye bastards, and not sons." Furthermore, we have had fath-
ers of our flesh, which corrected us, and we gave them rev-
erence : shall we not much rather be in subjection to the Fa-
ther of spirits, and live ? For they verily for a few days
chastened us after their owti pleasure ; but he for our profit,
that we might be jiartakers of las holiness. Now^ to be-
lieve this, that God does nothing unsuitable to the character
of a loving Father, when he afflicts us, and that he always
wisely and graciously consults our good therein, and to behave
accorthngly in distressing circumstances, is the proper expres-
sion of a filial temper. To suppress every murmuring word
and thought, cheerfully to submit to his will and wisdom in all,
to put a good construction upon the darkest providences, still
to love and trust in a correcting God, to deprecate his displeasure
as far as that can be discerned, to believe that he means us well,
and to wait with submission his time and way for deliverance :
Xhis is to act like a son of God.
(5.) In studious assimilation of mind and manners. A
son, by being much with his father, fiom his reverential esteem
of him, and the many endearments which at the san)e time he
receives from him, naturally falls into a conformity of behavi-
our. And this is one way, wherein the scripture calls us to
shew our relation to God, Fph. v. 1. "Be ye followers of
God, as dear children," 1 Pet. i. 14, 15. " As obedient
children, not fashioning yourselves according to the former lasts,
in your ignorance : but as he which hath called you is holy, so
be ye holy in all manner of conversation."
(G.) In love to all who a))pear to be children of the same
father. " How good and how pleasant it is for brethren to
Q36 THE SPIRIT OF BONDAGE, AND
dwell together in unity!" Psal. cxxxiii. 1. Especially breth-
ren by the adoj)tion of our heavenly Father. The thought of
their being beloved of him, should recommend them to our
love ; and if we truly love him, we should love his image in
them. " Every one tliat loveth him tiiat begat, loveth him also
that is begotten of him,'* 1 John v. 1.
(7.) In the temper of our spirits in reference to dying.
Where God is considered mainly as an object of fear and
dread, death must be so too in proportion. Death came in as
the wages of sin, and the sentence of an offended God for it ;
and in that view must be terrible to apostate creatures. And
the relief discovered by the law was so imperfect, that good
men then miglu be expected to have a greater dread of it re-
maining-, than becomes saints under the gospel, when Christ
has been actually made a sacrifice to put away sin, and life and
immortality are more fully brought to light. It was the very
intention of Christ, in " taking part of flesh and blood by
death, (his own death,) to deliver them who tlu'ough fear of
death, were all their life-time subject to bondage," Heb. ii.
14, 15. to change the grim aspect of that last enemy, to re-
concile his followers to it, and to induce them rather to wait
for it as a friend to the chikben of God, the introduction to
the inheritance of sons. Now a servile fear of it ill becomes
the light and liberty of the gospel. If still it be our dread
merely from a fondness of life and of present things, how un-
worthy is that of the filial affection to God, to which his grace
should constrain us ? If the relief discovered by Christ is in-
effectual to reconcile us to death, because of the weakness of
our faith in that relief, we have then but a small share indeed,
if any, of the spirit of adoption ; for that is founded in our be-
lieving the love that God hath to us, as the gospel makes it
known, and can rise no higher than our faith. But if our ter-
ror arises from a doubt of our own interest in the gospel-relief,
the best way to remove that doubt is to cultivate a love to God
in our hearts, by the frequent contemplation of his general love
to sinners in Christ. If we love God, it is certain in itself
that we are beloved of him, that we are the sons of God, and
therefore that death and judgment will be most friendly things
to us. And as love to God will breathe out in desires after
the fullest enjoyment of him, so those very desires will gradual-
ly abate ser\ ile fears, and rise up to filial hope j and that hope.
THE sriiirr of ADorxioN. 237
" will not make ashamed, because tlie love of God to us, Is shed
abroad in our hearts by the Holy Ghost."
For the appHcation of this sul)ject,
1. Examine yourselves, liow far you are partakers of a filial
spirit and temper. ' There is somewhat of it in all the children
of God ; I say not, to the full of all the particulars mentioned.
I have been describing', how an ingenuous love to God should
express itself ; but dare not say, that every one in the relation
thus acts up to the relation. There is too much of a servile
spirit in all of them, of darkness and weakness, and indisposi-
tion for the frame and behaviour worthy of so happy a state ;
and in some of the children of God more than in others ; but
may it not be said, that such things as these are found in those
of the lowest form ?
They have at least such a persuasion of the general mercy
of God in Christ to sinners, as gives them some hope. If
they have many doubts of God's S})ecial love ; yet they are en-
abled to ])ut in a claim to him as the common Father, not only
by creation, but by redemption. If they cannot a})i)ropriate a
peculiar share to themselves, yet they put in for a general hope
upon the declarations of divine grace to sinners. And though
at times this hojje runs low with them, yet it is never totally
extinguished ; the Spirit of God keeps it so far alive, that
they do not utterly sink. And though they cannot live such
comfortable lives as some other Christians, yet they live upon
the feeble hope they have, and would not be A\'ithout that upon
any terms.
And they have so high an esteem for an assured relation to
God, that they account them the haj)piest jieople in the world
who have it ; and earnestly desire it themselves.
They cannot keep away from God, but cry to him in all
tlieir wants and burdens, as a child would do to his father,
even though they may fear a denial. If they are in " the
depths, yet out of them they cry unto God," Psal. cxxx. 1.
In their applications to God, they most earnestly desire the
things that are suited to the new nature : which may be sum-
med up in grace and glory.
And though they question their state, yet they are very
tender of oftending God themselves, and cannot bear to have
him dishonoured by otiiers. In their darkest hours they jus-
238 THE SPIRIT OF BONDAGE, AND
tify God ; and will lay no blame upon him, but upon thertl-
selves.
And they continue their dependance upon God in a way of
duty, though with a trembling- heart.
These things bespeak a filial disposition, though distemper
or darkness may cramp it. And would tb God, such fruits
as these \A'ere more conspicuous among those who enjoy the
gospel : Yet,
2. Every Christian should endeavour after the greatest
heights, and the noblest fruits of the Spirit of adoption ; to act
more thoroughly upon the principles of ingenuity, and liberal
affection to his God and Father.
This is most suitable to the liberal and gracious dispensa-
tion we are under, as hath been shewn at large. " We are
not under the law, but under grace," Rom. vi. 14. " As sin
once reigned unto death, so now grace reigns through righte-
ousness unto eternal life, by Jesus Christ our Lord," chap. v.
21. And when orace reigiis as the motive, love should relsTn
as the principle.
It must be exceedingly pleasing to our heavenly Father. Is
there any one who hjith the bowels of a parent, and is not sen-
sible how much greater the pleasure is, to have his childi'en
love him than merely fear him ? And to have them respect
and obey him upon affection, and as drawn by kindness, rather
than be orderly only by the force of correction ? So different
must the complacency be, which our heavenly Father takes
in the obedience of love, and that which is only the result of
fear.
It may prevent the exercise of much severity, which other-
"wise it may be necessary for God to use. He does not wil-
lingly afflict, any more than a tender parent would do ; he
had rather draw with the cords of love and the bands of a
man, than be forced to take Ills rod in his hands. It is only
if need be, that for a season his servants are in heaviness^
1 Pet. i. 6. because they are not of so ingenuous a temper,
as to be able to bear with safety an uniform course of smiling
providences.
It would make the whole course of obedience abundantly
more comfortable and pleasant to ourselves. The work of tl e
Christian life in the servile spirit, will be all tedious and tire-.
some ; it will go on heavily, because against the grain. But
THE SPIRIT OF AD.OPTION. QSQ
wisdom's ways will be ways of pleasantness, wlien we aie
pushed on by the generous principle of gratitude to walk in
them, when we love him who set us on work, and love the
work itself as co-natural to our souls.
It would adorn religion, and invite other people to embrace
it. A Christian )^o.uId be very solicitous for the reputation of
religion, that " his good may not be evil spoken of,'* Rom.
xiv. 16. " But lri$ light may so shine before men, that others
seeing his good works,' may glorify his Father which is in hea-
ven," Matth. V. IG. Now though one man cannot certainly
jutlge of the principle of another's acting ; yet where there are
the natural fruits of an ingenuous principle, such as delight in,'
approaching to God, cheerfulness, assiduity, and vigour in holy
obe(Uence, patience, submission, and thankfulness in an afflicted
state, the amiable resemblance of God shining out in life, and
a cheerful prospect of going to God in death ; where, I say,
the doctrine of God our Saviour is thus adorned, it commands
attention, insinuates into men's afiections, takes off their preju-
dices against religion, and shews them engaging })leasures in
exchange for the pleasures of sin.
And to add no more, tlie expressions of such a spirit, which
we find even in some Old Testament saints, to a surprising de-
gree in their more disadvantageous circumstances, should j)ro-
voke our zeal. I will only take notice of one, holy David :
How much of the gracious spirit breathes in his Psalms ? How
frequent and confident was he in his ap])lications to God?'
*' Evening and morning, and at noon will 1 pray; and he shalK
hear my voice," Psal. Iv. 17. "Seven times a day do I praise;
thee," Psalm cxix. iGi. " He loved the habitation of God'tj
liouse, and the place where his honour dwelt,'^ Psal. xxvi. 8,
He often pleads relation to him, as his God and portion.
*' He would run the way of his commandments, when he
should enlarge his heart," Psal. cxix. 3^2, " He counted all
Iiis precejjts concerning all things to be right, and hated every
false way ; and that in kecjiing God's commands, there is
great reward." When he fell into sin, the offence against God
sat heaviest on his mind, the offence given to his Spirit, and
the loss of the joys of his salvation : Psal. li. When he was
afflicted, he was dumb, and opened not his mouth, under the
liaiid of Ciod ; and counted, that in very faithfulness he had
afflicted him. How often does he pant after conformity to
2i0 THE SPIRIT OF BONDAGE, AND
God? *' His deliglit was in the excellent of the earth." And
viewing- both worlds, God was to him all in all. "Whom
have I in heaven but thee ? And there is none upon earth that
I desire besides thee. My flesh and my heart faileth, but God
is the strength of my heart, and my portion for ever," Psal.
Ixxiii. 25, 26. How should such a spirit 'then, shame and
inspire us ? To see a poor man content, may justly shame the
discontents of the great and the rich. To see the patience and
piety of some in sickness and pain, should be a powerful re-
straint upon the peevish and fretful spirit of those who are at
ease. And certainly tlie evangelical strains of some in that
state of the church, which was comparatively a state of bondage,
should strongly excite us, who are brought into the liberty of
the sons of God, to equal or outdo them.
To this end then,
1. Accustom yourselves to the frequent contemplation of di-
Tine goodness. In creation, and in common pro^adence ; but
iPi^pecially as manifested in the face of Christ. This has of-
ten been successful, by the blessing of God, to carry good
men above their distrustful feai's to a free and evaneelical tem-
per.
2. Watch against every thing which tends to draw off your
beart from God. Though it be ever so innocent in itself, yet
ivhen you discover it to be his rival for your affections, peculiar-
ly guard against it, that it may not be suffered to have the as-
cendant. And on the other hand, (hligently fall in with every
tiling, which you find leading you to the love of God ; such
divine institutions, such converse, such particular discoveries of
divine truth, as you experience to be most apt to make your
hearts burn within you.
3. Daily pray for the light and aids of the Spirit of God,
*' to shed abroad his love in your hearts, to solve your doubts,
and satisfy you of your relation ; that he would direct your
Iiearts into the love of God, and. into the patient waiting for
Christ," 2 Thess. iii. 5.
4. Set yourselves to act up to your hope as far as it goes,
till you can proceed no farther. Be much in thankfulness for ge-
neral grace, while you have not an assurance of s|)ecial interest.
Animate yourselves by tliat to go on in duty, growing in grace,
and in the knowledge of Jesus Christ : and your ^^'ay will
hardly fail to brighten, as you go on.
SERMON XIX.
CHRISTIAN FORTITUDE.
2 Pet. i. 5.
And besides this, giving all diligence, add to your
faith, virtue.
CHRISTIANITY encourag^es us to lay aside a slavish
fear of the great God ; and much more obliges us to
get above a co'wardly fear of men. Nor is any thing more
necessary to our acquitting ourselves well in our course of obe-
dience to our heavenly Father, than courage and undaunted re-
solution ; which I apprehend the apostle here to recommend.
He supposes those to whom he wrote to have obtained like
precious J'aith mth him and the other apostles, ver. 1. that is,
to believe the gospel as well as they. After this character given
th.em in the inscription, we have the usual apostolical salutation ;
a prayer, that grace and peace might be multiplied to them.
On this occasion he enlarges on the happy state they were
brought into by the gospel, the great and good things given
them, and promised to them in Christ for this purpose, that
they might be wrought uj) to a divine temper and life. Hereupon
he immediately proceeds to exhort them to give all diligence in
building a proper superstructure upon their belief of the gospel.
That which he recommends, consists of seven important articles.
The first mentioned, and which he immediately connects with
faith is virtue. Giving all diligence^ add to your faith
virtue.
Some would understand virtue in a general sense, for an
universal regularity of mind and manners, or a disposition to all
virtuous actions. So Peter's exhortation would fall in uitli
S4^ CHRISTIAN FORTITUDE.
that of another apostle, Tit. iii. 8. *' This is a faithful saying,
and these things I will that thou affirm constantly, that they
which have beheved in God, mig-ht be careful to maintain good
works.'* But this general sense seems not so natural here,
because all the following particulars reckoned here except
knowledge, are comprehened in virtue taken in this large sense ;
temperance, patie?ice, godliness, brotherly kindness, charity.
The answer which some give to this reason, seems not satisfac-
tory ; that the apostle first recommends virtue in general, and
then some principal parts and branches of it ; for by the manner
©f expression it is imported, that every one of them signifies a
distinct excellence, something additional to what had gone
before. Add one to the other.
Therefore I take the word virtue in a more limited sense here
to mean the particular disposition of Christian fortitude. So
the word a^irvi, is often taken in Greek Mriters, and vir-
tue by the Latins. This sense seems to agree best with the
context. What could more naturally be pressed upon us after
faith, or a belief of the gospel, than courage in the profession of
it, and in a practice correspondent to it ? And what could
more aptly follow upon this, than that we should add to
our virtue or courage, knowledge ? or a growing acquaint-
ance with the doctrines and duties contained in the rule of
our faith, that our courage and resolution may not be ill
placed ?
The truth then, which I am now to insist upon, is this,
That Christian courage and fortitude is a temper of
mind, very necessary to he found in all true believers.
Here it will be my endeavour to shew 1^^, The nature of
this Christian grace. And, 9,dly, What may be intended in
the exhortation to add it to our faith.
I. I am to explain the nature of this grace of Christian
couraffe or fortitude.
Courage in general is a temper, which disposes a man to do
brave and commendable actions, without being daunted at the
appearance of dangers and difficulties in the way. The hea-
then moralists reckoned bravery in war to be the highest ex-
pression of courage, and that a soldier had the greatest op-
portunity to shew courage ; because life, the dearest thing in
CHRISTIAN FORTITUDE. O43
tliis world, is risked in war. TJius the Christian Hfe bein^ a
warfare, gives the princij)al occasion and opj)ortunity to shew
Christian courage. It is notliing else but to behave as " good
soldiers of Jesus Christ," 2 Tim. ii. 3. To adhere to Christ,
and to continue in the discharge of Christian duty, in the view
of the greatest discouragements and hazards.
To explain it more particularly, it may be proper to shew,
1. For what Christian courage is to be exercised. 2. Against
w^hat it is to be exerted. And, 3. In what acts and in-
stances it should be expressed.
1. For xvhat it is to be exercised.
For the cause makes it a Christian grace. It is cour-
age in Christ's cause ; that is, in maintaining the profession
of the Christian faith : and adhering to the practice of our
duty, as far as we are convinced of the mind of God ; so as
not to deny a known truth, or admit the least sin, upon any con-
sideration whatsoever. This is warring a good warfare, hold-
ing faith and a good conscience, to which Timothy is exhorted,
1 Tim, i. 18, 19. These are the two things which Christian
fortitude is concerned to hold fast, and not to sufler either to
be wrested away.
But it must necessarily be presupposed, that we are careful
to inform ourselves well about the mind and will of God, re-
lating both to faith and practice ; that our courage may not
be blind and rash, without a good foundation to support it.
Otherwise, for ought we know, w^e may be contenthng earnest-
ly for error, instead of the faith once delivered to the saints ;
or for the mere precepts of men, or our own humours, instead
of the commands of God. This will not be esteemed by God
Christian courage, but mad rashness, if we have not made a
careful inquiry into the doctrines and duties of our religion.
Though we should chance to be in the right, yet if we have not
arrived at a conviction of this upon conscientious and impartial
examination according to our capacities and opportunities, the
most resolute adherence will not be a Clwistian virtue ; because
in the course we have taken, we might have chanced as well to
be in the wrong.
And indeed, \vithout such diligent inquiries, we are hardly
like to be courageous in an hour of trial. Whatever resolu-
tions we may seem to have, while difficulties are at a distance;
yet the actual approach of sufferings and strong temptationf
q2
244 CHRISTIAN FORTITCDE.
will search our foundations ; and we shall scarce withstand
resolutely in an evil day, and having done all, stand, unless
we have good evidence, that we are contending" for divine truth,
or striving against sin.
It is therefore of the utmost concern to us, as ever we
should have our courage acceptable or abidiiig, that we would
have solid grounds for the persuasions we admit in religion,
or the word of God indeed on our side. Then our resolution
will be truly Christian, and it is like to be proof against the
greatest difficulties.
2. Against idiat Christian courage is to bo exercised.
It supposes oppositions, trials and dangers in our way ; else
there would be no occasion for it. It is a temper, for which
there will be no room in heaven ; and the need of it novv", ariseth
from our present condition as in a state of conflict. Some in-
deed meet v/ith greater trials of their courage than others do ;
but all have some, and none can certainly promise themselves
an exemption even from the greatest. Now all that hath a
tendency to Jiwaken a Christian's fear of danger in his course
of faith and obedience, gives opportunity to exercise his cour-
age : wliether it be apt to excite fear of present sufferings
for his fidelity, or of his final success. And so we may ob-
serve,
( 1 .) The power, the subtilty and activity of the powers of
darkness call for courage in a Christian. Upon this the
apostle founds an exhortation to be strong and courageous,
Eph. vi. 10, YZ. " For we wrestle not against flesh and blood,
weak or visible enemies only ; but against principalities,
against powers, against the rulers of the darkness of this
world, against spiritual wickedness in high places." Number,
policy, strength, unwearied a^pplication in enemies, are each of
them trials of the courage of a soldier ; and especially when
they are all united. A little soul is affiighted and dishearten-
ed at them. If they have had success in former assaults, the
discouragement is still greater. But all these things whet the
courage of the brave.
These things all meet in the case of a Christian. He is
entered upon a v/arfare ^vith evil spirits ; who are invisible,
and therefore the more apt to gain advantage at unawares ;
who are many in number, and therefore able to find him full
cniplopiient : of the most refined skill and subtilty, furnished
CHRISTIAN FOilTITUDE. 21<5
with great CEjiacities of nature, and grown old in experience ;
and therefore very likely to heguile ; of the most iitiplacable
and desperate nicdice, who vow our ruin, if tliey can accom-
plish it : restless and incessant in their pernicious endeavours,
*' going- about continually, seeking whom they may devour,"
1 Fet. V. 8. And every one of us is conscious, that they have
had too frec^uent success against us already, as they have actually
slain their thousands. iSucli enemies will find work for our
courao-e, to resist theiUj notwithstanding all these threatening
circumstances of danger, ver. 9-
('^.) The oppositions from within ourselves require courage.
Our own irreg"ular inclinations -and allections and passions are
difficult to be overcome : in some temptations they are par-
ticularly violent ; they have sometimes been successful against
our best resolutions ; and after a long wfufare, most feel them
to retain a considerable ])ower, and gain not such a conquest
as they desire. All these things are very apt to dishearten.
And if we atld, that all our struggles with these domestic
enemies, and all the ground we gain from them, is otlering a
sort of violence to ourselves, like " the cutting oif of a right
hand, or the plucking out of a right eye ; the trial occasioned
thereby to our fortitude and courtage, will appeal* very consi-
derable.
(3.) The several discouragements or dangers we may meet
with from other men, in the way of our duty, and even for our
duty, make courage necessary. Solomon tells us, " that the
fear of man bringeth a snare," Prov. xxix. 25. Couiiige is
to overcome this snare.
All Christians have warning even to prepare for martyr-
dom ; to be ready " to resist unto blood, striving against sin ;
to take up the cross," tliough they should be called to bear it
in the literal sense. This they must be determinetl to do,
rather than to deny any thing wliich they believe to be a truth,
or comjdy with any known sin. God sometimes leaves even
the lives of his servants at the mercy of their most cruel
enemies ; and then they may liave no choice left, but eitlu^r to
forsake Christ tu* tlieir lives. And notwitlistiuiding our long
ease and enjoyment of the liberty of our consciences ; not-
withstandiuiT the eracious indulgence and lyrotection of the
present government ; y('t, in the imcejtainty of human allans,
none of .us can be sure, that w<; shall escape even the fiery
q3
24G CHRISTIAN FORTITUDE.
trial : we could expect no better, should God ever suffer the
bigotry of Rome to possess the throne of these kingdoms ;
which may he of his infinite mercy always prevent : for we
know, that when that sort of people kill us for our supposed
heresy, they think that they do God good service. Now here
is Christian courage, if we should be called to lose our lives
for the testimony of Jesus, " not to be moved with these
things, nor to count our lives dear unto ourselves, so that we
may finish our course with joy," Acts xx. 24.
This is the utmost that man can do, to kill the body : but
beside that, there are many lower sufferings for righteousness'
sake, which require fortitude to bear them : the loss of sub-
stance, or hberty, or friends, or reputation. We may lie open
to the trial of cruel mockings and reproaches, when enemies
are restrained from doing more ; and these are some trials of
resolution to an ingfenuous mind.
Or even to descend lower ; it is a point of courage, especi-
ally to some tempers, to be singular or to act contrary to the
common stream of practice ; to be obliged by our sentiments
to go against the advice and importunity of friends ; to differ
in points of conduct from many wise and good men, whom
we highly esteem and value. And yet a good man may
sometimes find himself necessitated to run counter to his dear-
est associates, and even to xcithstand them to the Jace^ Gal.
ii. 11. while he studies to approve himself to God.
It yet remains, for explaining Christian courage, that it
he shewn.
3. Wherein f or in what acts and instances it should ex-
press itself.
Insensibleness of difficulties or dangers is not a proper ex-
pression of it. It is not expected of a Christian, that his
apprehension of these things should be less quick than other
people's, or that he should have no natural reluctancy to them.
Without that, they would be no trial of his courage.
ISJor are we to expose ourselves unnecessarihj to dangers.
Wf should exercise courage in conjunction with Christian
prudence, though it ought not to be under the restraints of
carnal ])olicy. It is Christian prudence, not to run upon
danger, farther than plain duty obliges us. I cannot say, that
it is always men's duty to profess every particular opinion
they entertain to all the world, in some cases that rule holds.
CHRISTIAN' FORTITUDE. 247
" Hast thou faith? Have it to thyself before God," Horn.
xiv. !2'2. The preservation of tlie peace of tlie cliurch, and
their own safety may justify them in it. But it is always our
duty not to deny or profess the contrary to that which we
beHeve, though at the greatest peril. It would rather be
imprudence than duty, to act in time of persecution, as some
primitive Christians did, who ran uncalled to the heathen
tribunals, and cried, / am a C/iris/ia?}, on purpose tliat they
niicrht obtain the honor and reward of martyrdom. It is
sufficient, if we are ready to hold fast our profession, when
the providence of God chills us out to the conflict ; if we are
willing to bear any temporal evil fur our faithfulness, rather
than be false to Christ and a good conscience, when we must
choose the one or the other. It is delivered as an orchnary
rule by Christ himself to his disciples, when he foretels the
persecutions that would await them, Matt. x. 23. " When
they persecute you in this city, flee ye into another.'* Though
circumstances may sometimes vary the case, and make even
this inconsistent with duty. Nehemiah was so situated : —
When the whole work of repairing the sfcite of the Jews,
after the captivity, depended under God upon his presence
with the people ; though he was apprized of attempts against
him by the common enemy, yet in such circumstances, says
he, " should such a man as I flee ?'* Neh. vi. 11. And the
like may occur in the case of others ; which good men must
judge of for themselves, as they fall out, and by which those
who are thoroughly devoted to God will govern themselves.
The ordinary rule is as hath been mentioned.
But Christian courage is to exert itself in such ways as
these.
(1.) In deUberate and vigorous resolutions for God and
our duty, upon counting the cost. This is all that can be
done, when difficulties and dangers are not actually present ;
seriously to consider them, and upon balancing matters, to de-
termine for a firm adherence to our master, whatever it may
cost us. It is true, we mav deceive ourselves in this courage
at a distance, and after resolutions that seemed bold and brave,
betray shameful cowardice in the conflict. The discij)les were
a sad instance of this : their resolution for Christ seemed firm,
and certainly they thought it so themselves. Peter said to
him, *' Though all men should be ofiended because of lliee,
Q 4
248 CHRISTIAN FORTITUDE.
yet will I never be offended," Mat. xxvi. 33. In ver. 35.
lie seemed to consider the very worst that could befal him, and
from that particular view to add new vigour to his resolution.
** Though I should die with thee, yet will I not deny thee.
Likewise also said all the disciples." And yet we know,
Peter soon shamefully denied him, and all the rest " forsook
him and fled." Such an instance may justly be a loud admo-
nition, against confidence in ourselves, for performing good
resolutions in our own strength ; and against trusting to them,
when we have made them, without continued watchfulness and
recollection : one or both of which seem to have been the
faults of the disciples, and the reason of their ill success. But
their miscarriage after laudible resolves, should by no means
divert us from forming such purposes. Christ himself recom-
mends them to all his followers. When he had stated the
terms of being his disciples, he plainly intimates the folly and
danger of setting out in profession, without weighing those
terms, and a full determination to go through, Luke xiv. 26
— 30. The same thing Barnabas inculcated upon the church
of Antloch ; he "exhorted them all, that with purpose of heart
they would cleave unto the Lord," Acts xi. 23. Such a noble
ardour in Paul was a bright part of his character, when he
could say, " I am ready not to be bound only, but also to
die at Jerusalem for the name of the Lord Jesus," Acts xxi.
13.
(2.) In the suppression of distracting fear of evils at a dis-
tance. The coward often fears where no fear is : and as well
as the slothful man, creates to himself many imaginary dangers ;
"There is a lion without, I shall be slain in the streets," Prov.
xxii. 13. And re])resents real ones with a nmch more formi-
dable aspect than they have in themselves. His spirits sink
at the prospect. Fortitude has a very contrary effect. The
brave soldier of Christ does not anxiously take thought about
the morrow, but leaves future events to God's ordering.
" He shall not be afraid of any evil tidings ; his heart is fix-.
ed, trusting in the Lord. His heart is established, he shall
not be afraid," Psal. cxii. 7> 8.
(3.) In a vigorous application to our Christian work, not-
withstanding the stated and constant difficulties and opposi-
tions attending it. Though Satan would hinder, and the
■world ensnare, and a corrupt heart resist, a courageous Chris-
CHRISTIAN FORTITUDE. 249
tiaii g'oes on as one resolved to conquer or die ; striving to
enter in at the straiglit gate, Luke xiii. 21. Maintaining an
unwearied conflict with his spiritual enemies, wherever they
oppose him in his great design. If he is sometimes foiled yet
he returns to liis warfare, and strenuously endeavours to regain
the ground he has lost. And if still he hath not the success
he- wishes for, yet he resolves to persevere and never to quit
the field, till his warfare is acconi])lished. Such a man an-
swers the character given hy our Saviour of the heirs of hea-
ven. Matt. xi. 12^ " The kingdom of heaven suHereth vio-
lence, and the violent take it hy force."
(1<.) In a readiness to undertake hard and difficult services,
when God calls to them. Such as may he eminently for the
honour of God or the advantage of our generation, though
we may foresee few to help us, and many to opj)ose us ; though
A\'e must reckon upon numerous and formidahle adversaries,
and re])roaches possibly from good and had men too ; though
the business we are employed in may be unacceptable to the
most. Holy fortitude is necessary to dispose men to come to
the help of the Lord against the mighty ; when po])ular mis-
takes are to be opposed ; when inicpiity comes in like a flood,
and God seems to call out, " Who will rise up for me against
the evil doers ? \\ ho \v\\\ stand up for me against the work-
ers of iniquity ?" Psal. xciv. l6. Or when duty obliges us
to go upon an ungrateful errand ; as when God was about to
])ronounce the sorest judgments upon the Jews, and said in
the hearing of the proj)het Isaiah, " Whom shall I send, and
who will go for us ? Then said I, here am I, send me," Isa.
vi. 8. And especially, when visil)le dangers await us, not to
decline a service of which we are cajjable, is an act of illustri-
ous courage for God : as Moses bravely ])ursued the design
of deli\'ering Israel out of Egypt, till he had accomplished it,
" not fearing the wrath of the king," lleb. xi. 2J.
(j.) In an uniform steadiness of conduct under all the trials
we actually meet with. It is no great expression of courage
in common life, to talk big when dangers are remote ; those
are most apt to do so, who behave worst in time of trial ; but
cool courage and steadiness, as men are called out to action, is
the most valuable thing. So it is in a Christian. If he quits
not his post, forsakes not his (jod, makes not shipwreck of
faith or. of ^i good conscience, when he is called to sulier for
250 CHRISTIAN FORTITUDE.
his fidelity; this is indeed the Christian hero. Though he
should have had more fears beforehand how he might behave,
than some more confident mtn ; though he should meet suf-
fering with a trembling heart ; yet if he stand his ground in
the hour of temptation, he has the truest courage. As it hath
been observed of some of the bravest soldiers, they have
come with a trembling hand into the battle, but when once
engaged have done wonders. This should be the great care
of every one of us in an hour of trial, that we betray no
known truth, and admit no knowTi sin, whatever temporal
good we lose, and whatever evil we suffer thereby : and to
continue thus stedfast from one trial to another ; that fortitude
may be our habitual temper, and not merely occasional.
And if we can maintain serenity and cheerfulness under trials,
if we can rejoice in tribulation ; so much the more will Chris-
tian courage have its perfect work.
II. I am farther to shew, what may be intended in the ex-
hortation to add virtue^ or courage, to our faith.
This may intimate the imperfection of our faith, without
this superstructure upon it. It is necessary to be added to our
faith, in order to our acceptance with God. We must " con-
fess with the mouth, as well as believe in our hearts the Lord
Jesus, if we would be saved," Rom. x. 9- Faith is dead, if
it produce not a correspondent profession and course of action.
Without this, we may ourselves justly question the sincerity of
it, and cannot recommend it effectually to others ; for without
fortitude we cannot perform and execute the noble dictates of
so divine a principle.
But that which I principally apprehend to be designed is, to
intimate the just reason which our faith gives for Christian
courage. When we are called to make this addition, we are
only required to build the most proper and natural structure up-
on our most holy faith. The fortitude required by the gospel,
is distinguished from all other fortitude, not only as it is upon
account of the truths and duties of Christianity, but as it is
founded upon Christian principles. Christian fiiith is most fit
to inspire with Christian fortitude. For instance,
1 . Faith discovers divine providence as engaged for us, and
with us in all our difficulties. God frequently animated hia
servants under the Old Testament in hard sen'ices, by an
CHRISTIAN FORTITUDE. Q31
assurance of his presence. *' Fear not, for I am with thee,'*
Gen. xxvi. '24. Isa. xli. 10. The three Jewish youths consider-
ed him as able to deUver them, when Nebuchadnezzar ordered
tliem to be cast into the fiery furnace, Dan. iii. I7. and tliere-
fore, hke tlie Je\\'ish nurses in Egypt, they were not afraid of
the kino's commandment. Faith will support us in the greatest
dang-ers by this reasoning, "If God be for us, who can be a-
gainst us ?" Rom. viii. 31. *' He hath said, I will never leave
thee, nor forsake thee : so that we may boldly say (in the way
of our duty,) the Lord is my helper, and I will not fear what
man shall do unto me,'* Heb. xiii. 5, 6. Nor yet what devils
can do ; "for greater is he that is in us, and \vith us, than
he that is in the world," 1 John iv. 4.
2. Faith proposes the divine Spirit, as directly provided to
help our infirmities. Particularly for this very purpose, to
inspire us with needful courage. So the apostle j)rays for the
Ephesians, " that God would grant them to be streng^thened
with might by his Spirit in the inner-man," Eph. iii. IG. that
is, animated with proper courage in their Christian course. A-
greeable to that ancient promise, Psal. xxvii. 14. " Wait on
the Lord, be of good courage, and he shall strengthen thine
heart," that is. Maintain your trust in God, and so set
yourselves vigorously to go on in the Avay of your duty, and
you shall find his confirming grace still more to corroborate
and animate you.
3. Faith represents our main enemies as already vanquished,
and as having their chief power broken. The cajitain of our
salvation hath personally overcome them, and as the head of
his church too. " Having spoiled pnncipalities and powers,
(which he did by the efficacy of his death,) he made a shew of
them openly, triumphing over them in it. (or rather,) in
himself, by his resurrection and ascension, leading captivity
captive," Col. ii. 15. This is a strong encouragement, not
only after his examj)le, but under his banner, to fight the good
fight against them. And to the same encouragement, he
directs us himself with reference to the world and the evils of
it ; " Be of good chear, I have overcome the world," John
xvi. 33. Hence the intention of (xod in sending his Son, is
represented to be, " that we should be saved from our enemies,'*
Luke i. 7L «^nd then, ver. 7K 7'^- *' That wi> being delivered
out of the hand of our enemies, might serve him without
252 CHRISTIAN FORTITUDE.
fear, in lioliness and righteousness before him all the days of
our life."
4. Faith gives us particular assurance, that our trials shall
not exceed our strength ; either the strength we have, or that
which shall be imparted, 1 Cor. x. 13. " God is faithfid, who
will not suffer you to be temj)ted above that ye are able ; but
^vill with the temptation also make a way to escape, that ye
may be able to bear it."
5. Faith sets in view greater evils to be feared from our
cowardice, than can be feared from our adherence to God.
Christ elegantly sets these the one over against the other, Luke
xii. 4, 5. " I say unto you, my friends, be not afraid of them
that kill the body, and after that, have no more that they can
do.'* They cannot go so far without divine permission, but
it is certain tliat is doing their worst. " But I will forewarn
you whom ye shall fear. Fear him, (who can do that and
more too ;) who after he hath killed, hath power to cast into
hell." And this we are fairly warned will be their lot, who
cowardly turn their backs, after they have seemed to engage
in the Christian warfare. If we should " draw back, it must
be unto perdition ;" God's soul will have " no pleasure in us,'*
Heb. x. 38, 39. And the fearfid, Avho chose always to be in
the rear in danger, stand in the front of those wlio " sliall have
their part in the second death," Rev. xxi. 8. One would think
this necessity, and the impossibility of escaping without it,
should make even a coward to fight. On the other hand,
6. Faith assures us of the certain and glorious success of
our courage. That our endeavours against our powerful en-
emies shall issue in a full conquest. " The God of jjeace shall
bruise Satan under your feet shortly," Horn. xvi. ^20. And
though now a saint after all his struggles, may have frequent
occasion to mourn over the body of death, he may be assured
that God " will deliver him from it through Jesus Clu-ist our
Lord," Rom. \\\. 24, 25. " And death itself, the last enemy
sliall be destroyed," 1 Cor. xv. 2G. And unspeakable rewards
shall be the prize of the conquerors. We find promises of
glorious recomponces, in a variety of moving descriptions,
made to the seven churclies of Asia, in the second aud third
cliapters of the Revelation, but all of them assured only to
him that overcometh. \\q strive for mastery, nut as uncer-
tain what we arc to obtiiin by it, but for an iucorruptibla
CUniSTIAN FORTITUDE. 253
crown, 1 Cor. ix. 25, 26. If we are " stedfast and unniove-
able, we know that our labour sliall not be in vain in the
Lord," chap. xv. 58. And the promised rewards are plain-
ly declared to bear a proportion to all the difficulties and dan-
gers we surmount.
7. Faith rejjresents to us the noblest examples of such holy
fortitude upon the same ])rincij)le : all the excellent of the
earth, jiarticularly that noble ('ollection of Avorthics, whose
brave exploits are recorded in Heb. xi. The glorious apostle
Paul himself; and above all the Captain of our salvation, who
Avas an illustrious })attern of invincible conrasfe in his work :
He feared the face of no man in the course of his ministry ;
but boldly reproved sin and sinners. His enemies could not
help owning it. Matt. xxii. IG. *' Thou carest not for any
man, fur thou regardest not the person of men." He pursued
his leather's business, and the instruction of mankind, notwith-
standing tlie unwearied designs of ill men against him ; which
led some upon his preaching o])enly at Jerusalem, at the feast
of tabernacles, to say with admiration, " Is not this he, Mhom
they seek to kill ? But lo, he speaketh boldly, and they say
nothing to him," John vii. 2.5, 26. When some of the
Pharisees would have persuaded him to quit the place, where
lie knew his present duty lay, for fear of Herod, Luke xiii.
31, 32. "Get thee out, and depart hence j for Herod will
kill thee :" Jesus said unto them, " Go ye, and tell that fox,
Behold, I cast out devils, and I do cures to-day and to-mor-
row, and the third day I shall be perfected." He neither
quitted his post of service for fear of him ; nor declined to
send him a sharp reproof, according to his sj)ecial prophetical
commis^sion, for fear of provoking him farther. But especial-
ly he shewed the truest fortitude, when he was called to bear
his last testimony to the truth, and '* witnessed a good con-
fession before Pontious Pilate," sealing it with his blood. In
this the apostle calls us '* to look to Jesus, who for the joy
that was set before him, endured the cross, despising the
shame, and is set down at the right hand of the throne of
Cjod. For consider him, that endured such contradiction of
sinners against himself, lest ye be wearied and faint in your
minds," Heb. xii. 2, 3. "We are called to consider this pat-
tern of courage, and of the glorious success of it too, to ani-
mate us to new vigour in our race.
*254< CHRISTIAN FORTITUDE.
Upon the whole,
1. Consider this grace of fortitude, as a matter of tlie ut-
most importance in the Christian hfe. The variety of opposi-
tions and difficulties in our way make it necessary. We shall
never make any considerable progress in the divine life with-
out it, nor ever do much for God or our generation.
It is indeed more especially necessary in some stations ; as
in ma^^istrates. Great things depend upon their vigour, when
they like Asa, "take courage and put away the abominations
in a land," 2 Chron. xv. 8. And in ministers, who have
peculiar occasion " with all boldness to speak the word,**
Acts iv. ^9. to " speak the gospel boldly, as they ought to
speak,** Eph. vi. 20. But it is necessary in every station,
to resist the devil, whom we have all in common for an
enemy, 1 Pet. v. 9. And to overcome the world, to which
every man is obliged, and which no man can successfully do,
without a vigour of resolution.
It is eminently necessary in some duties. As for instance,
in reproving and endeavouring to reform sinners. But almost
every duty will at one time or other require it.
It is comparatively more necessary in some periods of time
and circumstances of life, than in others. As in times of per-
secution, or of the uncommon prevalence of sin and profane-
ness. But the best times on earth will furnish us with some
occasions for it.
It was a proper disposition for a saint in every dispensation
of the church. It was often inculcated under the Old Testa-
ment ; "fear not, be strong and of good courage." But it is
eminently suitable to a saint in the evangelical state, wherein
we have much stronger motives to it. For, (as the apostle
says,) 2 Tim. i. 7« " God hath not given us the spirit of
fear, but of power, and of love, and of a sound mind.*' He
has given us no occasion for a cowardly temper, but the great-
est reason for a courageous spirit.
2. Cultivate therefore your faith, in order to the forming of
your minds to holy fortitude. Frequently contemplate the
establishing motives of the gospel, which are so full and
apposite ; and by prayer and frequent reviews of the grounds
of your faith, endeavour to confirm your hope in the gospel.
CHRISTIAN FORTITUDE. 255
3. Use all farther additional means to fortify your minds.
Be prepared for the worst, by counting frequently the cost.
Make clear the goodness of your cause, for which you may be
called to exert your courage. Make sure of the goodness of
your state, and carefully exercise a good conscience ; without
this, the best cause in profession will be very fiiintly maintain-
ed in an evil day; because the gospel so fully assures us,
that an assertion of the clearest and most important truth con-
tained in it, will not be a sufficient passport for heaven, with-
out real goodness and a general sincerity of lieart.
SERMON XX.
PREFERENCE OF THE SOUL TO THE BODY,
AND DILIGENCE FOR ITS WELFARE.
John vi. 27. [First Clause.]
Labour not for the meat xdiich perisheth, but for that
meat which endureth unto everlasting life.
T PAUL, summing up the duty which we are taught hy
the grace of God in the gospel, expresses that to our-
selves, Tit. ii. 12. by living soberly, or with a sound mind, as
the word wfpoi/w; signifies. We consist of body and mind,
but by this we are especially directed to see that our mind be
in a sound state. The powers of the mind are vastly superior
to those of the body, and they were designed by our great
Creator, to sit at helm over the whole man. Now, to live
*' with a sound mind," is to conduct ourselves as those who
have an intelligent spirit to preside in body, to direct and gov-
ern the whole.
The apostacy hath inverted this order, set the inferior pow-
ers in tlie throne, and enslaved the mind to the body ; so that
the appetites and passions we have, by occasion of the body,
have the most commanding influence, the interests of the
meaner part are apt to be most regarded ; and reason and
the higher powers, instead of giving law, receive law from
appetite, and are pressed into its service to minister to it.
Ch.ristianity is designed to bring us " to ourselves," or to
our right mind, to reinstate the reasonable spirit in its just em-
pire over the whole man. And in this view we may easily
PREFERENCE OF THE SOUL, ETC. i2.57
discern the several branches of the temper becomins: us witli re-
ference to ourselves.
We owe it to ourselves, m the Jirst place to prefer the inter-
ests of our immortal souls, before those of our perisliins^ bodies ;
which is only to form a rig^ht judoment, upon comparing- the
ditferent value of soul and body.
Hereupon we should exercise care and diligence to se-
cure our best interests, answerable tt» their superior value and
excellence, in opposition to negligence and sloth.
And as we should judi^e fairly between our own higher and
lower interests, so we should make a just estimate of our-
selves, compared with other beings, not thinking of our-
selves above what we ought to think ; and that will lead us
to humilitij.
We should regulate our bodily appetites and passions, con-
formable to the dictates of reason, and the higher interests of
our souls. This will be done by the graces of jmritij^ and
temperance^ and meekness. And, lastly^
We ought to moderate our desires after any present good,
and our resentment of j)resent evils to the body, according to
the necessity of our lot, and the reasons which religion gives to
qualify both. And this is done by what we call contentment
and patience.
For the tu'o first of these' duties to ourselves, preferring
the interests of the soul to those of the body, and suitable
pains and diligence to secure these our principal interests,
our Saviour, in the text, calls us to act in that manner.
The occasion of the words was this : Christ had miracul-
ously fed five thousand men with five loaves and two fishes.
The j)eople, struck with admiration, concluded that Jesus was
" that prophet that should come into the world," that is, the
promised Messiah, verse 14. But having their minds full of
the notion, which generally prevailed among the Jews at that
time, that the Messiah was to set up a temporal kingdom, they
immediately attempted to take him by force, and make hini
king. But Christ withdrew himself from them, ver. 15.
His disciples went by ship to the opposite shore, and Christ,
miraculously walking on the sea, followed his disciples, un-
known to the people. The people, however, eagerly pursue
him where they thought it most likely to meet with him, aud
finding him, say, " Kabbi, when camest thou hitlicr ?" ver*
R
258 PREFERENCE OF THE SOUL
25. Christ, wlio know their insincerity, and the base reason
which induced them to follo\v him, plainly tells them of it,
ver. 2(). " Verily, verily, I say unto you, ye seek me, not be-
cause ye saw the miracles, but because ye did eat of the loaves
and were filled." * You do not follow me in pursuit of the
true end for which I work my miracles, that you may be made
willing to learn of me the way that leads to everlasting life,
but merely in hope of receiving some temporal benefit from me,
as yon have lately done, when you found your bodies fully re-
freshed by the loaves and fishes.*
Thereupon he gives them the exhortation in the text : La-
hour not for the meat xvliich perislieth^ but for that meat
ivh'ich endicrelh unto everlasting lifo. * Be not so much
concerned, nor take so much pains as you do, to obtain those
things which may su])port a frail and dying body, or for any
outward and secular advantage, which will be serviceable to
you but a little time ; but rather labour for the food of souls,
Avhich will make you happy for ever, and which I, the Son of
m!in am ready to give you. You have followed me for the
sake of the loaves ; you should much rather follow me to re-
ceive the instructions which I am able and ready to grant,
whereby you will be made wise unto salvation.'
Three general heads Avill comprehend all that is necessary to
be said upon this subject.
I. All care and pains for the interest of our bodies is not
forbidden. But,
II. The interest of our souls, and all which subserves that,
ought greatly to be preferred before tlie other.
III. Much labour and diligence are necessary in order to
tlie securing of our everlasting interest.
I. All care and pains for the welfare of our bodies, and for
promoting our present interests, is not forbidden.
It may possibly seem to be so by the absolute way of speak-
ing : Labour not fo)r the meat which perisheth. But the
sense of this is familiar to such as observe the manner of the
Hebrew style ; which often appears to forbid one thing, and to
command another absolutely, when it is plain that no more is
intended, than that one should be done more than the other.
Neither all " looking at the things which are seen," nor all
TO Tin; noDv. 2,5C|
*' affection to thing's on earth," nor " la vino; uj) treasure on
earth," are unlawful, thouo-h, in the way of sjieakino;', they
may seem to be absolutely excluded, 2 Cor. iv. 18. Col. iii.
2. Matt. vi. 19- I^nt we must consider them as set over
against what is mentioned on the other hand along \vith them,
and understand the whole taken together in a conij)arative
sense. We should look, not so much at the things mIucIi are
seen, as at tlie things which are not seen ; and not set our
affections on things on earth, so much as on things above, nor
be so solicitous for earthly treasure, as to lay up treasure in
heaven. And so we must understand the text.
For we ought to labour for the meat which perislieth.
Our bodies, while we sojourn in them, claim a j)art of our
care : " No man," acting worthy of a man, " hateth his own
flesh, blit nourisheth and cherisheth it." The law of nature,
and the word of God, oblige us to honest indusCiy, in our
lawful callings and stations, for the support of ourselves and
our families. God has so ordered it in the course of his
})rovidence, for the generality of mankind, that " in the sweat
of their face they must eat bread, till they return to the
ground," Gen. iii. 19. And if any, on pretence of attending
to the care of their souls, should neglect their secular business,
either expecting God's providential care of them, or that other
people should relieve them, in truth they tempt God, and
injure their neighbour. The apostle gives them the character
of " disorderly walkers, who work not at all ;" and *' com-
mands, and exhorts them, by the Lord Jesus Christ, that
with quietness they work, and eat their own bread," H Thess.
iii. 11, 12.
To be diligent in our outward affairs in the proper time of
attendance upon them, is as truly serving God, and obepng
his command, as attending his innnediate worslnp in the
proper season for that. It is as much the command of God^
" Six days shalt thou labour and do all thy work," that ordi-
narily the greatest part of common days should be taken up
in our proper callings, as that we should lay aside secular
business for one dav in seven. This will no way interfere
with a daily acknowledgment of God, morning and evening,
in secret, and family worship ; for which a little prudent fore-
I'ast will redeem suflicient time from business. Nor need it
prevent some attendance on occasional means of public instrtte-
r9
^260 PREFERENCE OF THE SOUL
tion on week-days ; wliich may easily be managed, if you
liave really a mind to it, so that your outward affairs shall not
suffer by it.
To have a lawful employment, and to be diligent in it,
Avill preserve from many hurtful temptations. This is pecu-
liarly desiiable to employ the activity of youth, \\'ho are led
into a thousand snares by want of business, or want of a])}>li-
cation to it. And for that reason, such as have the direction
of young pec(])]e, should take care that tliey be engaged be-
times in some way of employing themselves suitable to their
genius and circumstances. And in such a way it will be the
wisdom and interest of young people to wallc with God.
Nor is it unworthy of a Christian to make his temporal
interest, and even the advancement of his worldly circum-
stances abo\'« what they are at his setting out in the vrorld, a
subordinate end of his labour and diligence. If it had been
unlawful to propose such an end, industry would not have
been encouraged by such declarations as these ; that " the
hand of the diligent maketh rich," Prov. x. 4. and "shall
bear rule," ciiap. xii. 24. that " the thoughts of the diligent
tend only to plenteousness," chap. xxi. 5. that such a one
*' shall stand before kings, and not before mean men," chap,
xxii. 2y. Religion does not absolutely forbid us to aim at
those ends by our diligence, which it gives us some encour-
agement to expect as the consequence of it. Certainly a man
may lawfully, and commendably, labour to obtain any worldly
good, which he may come fairly bv, without breaking any
known law of God, or injuring" his neighbour, or neglectiisg
his soul.
But our Saviour designs to teach us, that,
IL The interest of our souls, and all which promotes that,
deserves to be far preferred before any interests of the body.
Christ here sets both before us in a comparative view ; and
the expressions he uses not only serve to distinguish these
different concerns, but sufficiently intimate the reason of pre-
ferring the one to the other, when he describes the one as t/ie
mecU xc/iich perhJiclh^ and the other as that xvhidi endureth
unto everlasting life. The gospel often gives us this compar-
ative view of both, 2 Cor. iv. 18. " The things which are seen
ai'e temporal, but the things which are not seen, are eternal,"
TO TIIK Donv. QC)i
♦So Clwist ox])resses himself to the wonuui of Saniarjn, Joliu
iv. 13, 14. *' Whosoever drinketh of this water sliall tliirst
aoaiu : but wliosoever (hiuketh of the water that I sliall giv(!
Jiim, shall never thirst : but the water that I shall give him,
shall be in him a well of water, springing up into everlasting
life."
1 . All that is for the sustenance and welfiu*e of the body,
has the character of the meat that perisheth. Which is aj)t
enough to express the following things, which justly depreciate
all \\drdly good, and yet are proved to be true, by daily ex-
perience.
E\ery ])resent enjoyment may be lost. Though it be ever
so comfortable, ever so suitable, we liold it by no certiiia
teniu'e. Whatever advantage riches may give us, they may
*' take themselves wings, and fly away :" and shall Ave theu
*' set our eyes upon that which is not ?" Pro v. xxiii. 5. All
earthly treasures are perishable things : some of them moth,
and ri/st may corrupt ; for others, the thief may break
through and steal them from us, Matt. vi. 19- Devouring
flames may consume a large and liberal substance, and reduce
a man in a few hours from very plentiful circumstances, to ex-
treme necessity. Or, if people should imagine themselves se-
cure in an inheritance, a small observation of human life may
shew, that this cannot absolutely be de])ended upon ; for
fraud, or violence, may turn a man out of that which appeared
tlie firmest possession. Health is as uncertain as riches.
AVhen it seems most confirmed, it is not proof against the
assaults of sickness or pain. All the j)rudence of precaution,
and all the skill of the physician, cannot ascertain to us this
the greatest of outward comforts. Every member of the
body, ev(!ry bone, and joint, and sinew, lies open to many un-
I^novvn disorders ; and we cannot always prevent those disor-
ders from coming upon us as an armed nian. If we were
exalted to tlie highest honors, an exchange of them for the
lowest abasement, and the most general contempt, is no un-
conmion step in life. , The ricli man is frequently reduced to
poverty ; the healthy man laid upon a bed of languishing ; and
the man who stood in the fust rank of dififuitv, is soon debas-
ed in his character and influence. So perislijng, so change-
able, is all worldly good !
The use and comfort of worldly eiijovments niav be lost,
r3
262 PREFERENCE OF THE SOUL
while the tilings themselves continue. In that respect they
are perishing. Some of them are no more than a transient
pleasure, such as perishes with the using : it is well if they
are followed with no lasting sting, such as make a dear reck-
oning for a momentary delight : that is certainly the case in
all unlawful sensualities. And those external delights, which
are most innocent, in a little time, upon a man's heing accus-
tomed to them, leave him empty, unless he can make some
new experiment for happiness : " The eye is not satisfied with
seeing, nor the ear filled with hearing,'* Eccl. i. 8. New
circumstances, and new wants, which are not provided for by
what we have already, will supersede the comfort and use of
present enjoyments. Pain and sickness v/ill take off the relish
of riches, or honors, or pleasures. And especially a wounded
spirit, whether arising from bodily melancholy, or from the
strong temptations of Satan, or from the arrows of God stuck
fiist in the soul, will embitter all enjoyments at once.
The body itself, to which alone such comforts are suited, is
perishing. It is ever tending towards the dust, and will soon
be stripped of all sensation, and suitableness to the things that
are ip the world. AVliat are they all to a dead carcase, that
will entirely lose the relish of things once most agreeable ?
This is the case of us all ; we are going down to the silent
grave, and can carry none of those things along ^vith us, to
be of any service in the state whither we are going. All their
pleasures and use, if it should happen to last so long, must
have its period with the stroke of death.
On the otlier hand^
2. That which serves the interest of our souls is of the
most durable use. It is meat that endureth to everlasting
life, Christ here compares bodily food with his o\vn instruc-
tions, which were sufficient to make men wise unto salvation.
These are often in scripture represented by the emblem of
food, Prov. ix. 5. " Wisdom crieth in the streets, Com.e, eat
of my bread, and drink of the wine that I have mingled :'*
which is explained, ver. 6. by " going in the way of under-
standing." And Isa. Iv. 2. *^Eat ye that which is good,
and let your soul delight itself in fatness :" which is ex-
pressed in plainer words, ver. 3. " Hear, and your souls shall
live."
This food of souls is said to endure to everlasthis: Hfe.
TO TI{E BODY. 263
Not tliat the means of grace will last always : if we could
enjoy them in the future world, the folly would not be so great
in neglecting them at ])resent : but their continuance is of as
short a date as that of tlie meat that perishetli. Tliis transi-
tory life, and all such opportunities, nmst end together. All
that is intended is, that the benefit juid happy fruits of them
will be eternal, if they are carefully and conscientiously im-
proved now.
This is the argument, which our Lord intimates, to induce
us, while we are probationers, to prefer the interests of our
souls, and the means of their welfare, before those concerns
which are terminated within the present life and world. And
to shew the force of it, I would lay together the following con-
siderations.
(1.) We have immortal souls, as well as perishing bodies.
A ])art within us, which has no tendency to corruption and
dissolution, as the earthly house of this tabernacle hath ; but is
designe 8*
(3.) We are often determined in the affairs of this life, by
hope and fear of things to come, where we have for less cer-
tainty. All our pursuits, and I may say, most of our actions,
are for the sake of something future, and not yet in sight ;
either to prevent some evil feared, or to obtain some good de-
sired, which are both futurities. In the beginning of life, peo-
ple apply themselves to become masters of some of the learned
professions, or of some trade or business, in hope of a liveli-
hood, or of serviceableuess when they arrive at maturity : but
they are not sure tliey shall ever live to be masters of busi-
ness themselves. Those who are entered upon the world,
pursue their several businesses in expectation that they will
answer their end ; but they are not certain of success in the
most prudent steps they can take. In the affiiirs of our souls,
we act upon a future prospect ; but (hvuie promise ascer-
tains us of success, in the way of the gospel. That the be-
nefit is future, is no reason therefore to abate our zeal in
prosecuting it ; that is the case in our aims for this world :
and we have the advantage of a better hope in our amis for
another.
(4.) It is a plain rule of wisdom, that we should decline a
present pleasure for one equal to it of longer continuance ; or
that we should submit to a present inconvenience, to prevent
one more lasting, or to obtain a more lasting good. Vie just-
ly esteem it wisdom to act in this maimer, though there sliould.
TO THE UODY. QC)5
be 110 (lilleiciice in tlie things themselvc:^, but only in tlie coii-
timiaiice. Would a man be wise in refusing to go tlirouoh a
short course of physic, in an ill condition of body, upon a fair
l)rosj>ect of a regular state of health after it ? or in neglecting
to give a small sum of money in hand, upon security of enjoy-
ing a good inheritance in a little time ?
Now, the most lasting things below bear no tolerable pro-
portion to the future state. There is no room for measuring
them with eternity. A minute compared with our whole lives,
or even with the whole duration of the world, is no disprojior-
tion in comparison of that between time and eternity. We
lose all our thoughts, and stretch beyond the power of numbers
in that one word, EtcrnilJj ! For go as fc.r on as you can,
add millions of years to millions, and yet you are never the
nearer to an end ; an unfathomable depth is still behind.
Now, the state of all men at deadi is fixed for ever. Can we
think of this, and find any pretence to prefer present things to
future ? Shall we prefer a minute's satisfoction to lose an eter-
nity of joys, or to sink into an eternity of woe ? Shall we re-
fuse the light aiflictions, which Providence may call us to bear
in the way of our duty, " which are but for a moment," when
they "work out for us a far more exceeding", and eternal
weiglit of glory ?"
(5.) Whatever is temporal, for that very reason is capable
of giving full satisfaction. It is a great abatement of the plea-
sure of any enjo}niient, to think that it may be lost. In truth,
the more pleasant it is, so much the more afflicting will be the
thought of parting. Heaven itself would not satisfy the pos-
sessors, if they had the prospect of an end. This arises from
the natural principle of self-love, which necessitates our wishing
for the continuance of that which is agreeable. When we are
all, theret^jre, upon an inquiry after happiness, we may discern
at first, that earth says, It is not in me, for every thing here
is perishing, and must soon be at a period.
(G.) The eternal continuance of happiness, is one of the
most satisfying characters of it ; and the eternity of misery the
most bitter ingredient in it. As it is impossible to be perfect-
ly ha))py with the prosjiect of an end before one ; so this on*;
consideration would magnify inferior delights, to think that we
should never be dojirived of them : and light afflictions, au
aching of a tooth, or a fiiigcv, with eternity written upon thein^
266 PREFERENCE OF THE SOUL
would be an insupportable burden. What shall we think,
then, of perfect happiness, and complete misery, both of the
highest kind, and both eternal ? If we were not acquainted
with the excellent nature of the heavenly joys, yet as long as
we are told of this qualification of them, that they never end,
we might be sure that happiness is to be found there, or no
where. But when we are fully assured how great the happi-
ness is, and that it is of everlasting duration, it must be th(?
most unreasonable thing of all others, to prefer any present
good before it.
With what force and evidence, then, should that question
come upon all our consciences, " What is a man profited,
if he shall gain the whole world, and lose his own soul ? or
what shall a man give in exchange for his soul ?" Matt. xvi.
26.
A third general head yet remains to be considered.
III. Labour and diligence are indispensably necessary, in
order to the securing of our best interests. Faint desires,
and transient resolutions, will not be sufficient in this case,
but we must labour for the meat that endureth to ever-
lasting hfe : " The soul of the sluggard desireth, and hath
not.''
Here I shall shew, wherein our labour is to be exercised,
and then the necessity of it.
1. Wherein labour for our souls is to be exercised.
(1.) In the diligent use of all appointed means of life*
Some pains are needful even to keep up a stated attendance on
them ; to fall in with every proper opportunity for reading and
hearing, for meditatioii and prayer, and communicating at the
Lord's table. Some, by reason of the straitness of their
worldly circumstances, are obliged to a closer attention to their
secular business for a livehhood, than others are ; and, there-
fore, they may be necessitated to redeem some time from their
sleep, or their recreations, for the more immediate service of
God, and care of their souls. Others may live at a greater
distance from public worship, and so be obliged to some bodily
fatigue to attend upon it : in their hearts should be '* the ways
of them, who passing through the valley of Baca, make it a,
well." Psal. Ixxxiv. 5, 6. This is a description of such who,
living remote from Jerusalem, yet out of love to the temple-
worship, and in obedience to God, who enjoined all the males,
TO THE BODY. OG7
to come up to it at certain times, passed cheerfully through the
dry and desert valley of Baca, as if it had been plentifully
furnished with wells for their refreshment by the way. Happy
tiiey who so love the habitation of God's house, or his j)ublic
ordinances, as to be content to pass through some difficulties,
rather than omit an attendance on them.
But nuich more labour and pains are needful with our own
hearts in religious duties, to fix our attention, excite proper af-
fections, and exercise that humility and reverence, that serious-
ness and fervency, without which the outward performance will
be of little service to our souls. A careless temper of mind in
our use of appointed means, is most unsuitable to God, and
renders them useless to our best interests. But good men are
sensible that it is no easy matter to secure their thoughts from
wandering, to raise pious and devout affections, or to keep
them up, to exercise faith, or love, or self-abasement, or any
other grace suitable to the work in which they are engaged.
They find, by ex])erience, no small occasion for care and con^
fiict, for pains and application, both before and in holy duties,
to perform them to advantage. And certainly, if we consider
them as the means of our salvation, we shall not think those
pains unnecessary, witliout v.liich they cannot be spiritual
sacrifices, either acceptable tQ God, or profitable to our-
selves.
(2.) In opposing the enemies and difficulties which are in
our way. As we must enter upon religion Avith a j)rospect
of (hfficulties, and a resolution to adhere to God in defiance of
all ; so we cannot maintain our ground, and acquit ourselves
like Christians, without labour and diligence ; to resist the
devil in all his known assaults, to overcome the world in its
ensnaring influence, and to mortify the irregular inclinations of
our own hearts. Beside that, we may be called to sutlerina^s
for righteousness* sake, which will occasion no small conflict be-
tween nature and grace ; notwithstanding all, to " run with
patience the race that is set before us."
(3.) In making continued advances towards the perfect
day : " The path of the just shineth more and more unto the
perfect day," Prov. iv. 8. lie who hath his heart really fix-
ed nj)on heaven, never thinks himself sufficiently meet for it,
but still endeavours a progress. Now, this calls for constant
application and diligence, '2 Pet. i. 5. '•* Giving all diligence,
2C8 PREFEREXCE OF THE SOUL
add to your faith viituo," <&:o. AVo must still continue to
*' cleanse ourselves from all filtliiness both, of flesh and spirit,
and to perfect holiness in the fear of God." As a man of
letters, who has a true relish for leaniing, never thinks he has
learning enough ; so a Christian, in his labours for everlasting-
life, is never satisfie(l with present attainments, but would
abound more and more. You have a noble instance of this,
and of incessant labour thereupon, iii Paul. Though he had
attained much, yet he forgot what was behind, and reached forth
to apprehend more ; still pressing forward, and bounding his
desires and ambition by nothing short of the resurrection of
the dead, Phil. iii. 10, &c. We should copy after that
pattern.
2. The necessity of labour and pains, as it plainly ap])ears
from the cases wherein it is to be exercised, so might be
made evident in many other ways^ I shall only mention
two.
(1.) It might be concluded from the necessity of labour to
the securing of our present interests. What is there valuable
in this world, ordinarily to be obtained without pains ? And
can it be thought, that heaven, the greatest blessing of all,
should become our portion at unawares ? Must we labour for
the meat that perishes, and can we flatter ourselves that the
meat which endureth to everlasting life, can be had ^^'ithout
labour ? It is, indeed, an argument that present things have
the ascendant in our practical judgment, if we C9,n allow
ourselves in such a thought.
(2.) We have the plainest declarations of God in the pre-
sent case : " Strive to enter in at the strait gate ; for many
will seek to enter in and shall not be able," Luke xiii. 2i.
" Work out your own salvation with fear and trembling," Phil,
ii. 12. The promise is made only to him that overcometh ;
which cannot be done without pains and labour, while there is
a devil to assault, corrupt hearts to oppose our better incli-^
nations, and many difficulties to be encountere(l. The con-
duct of those who are heirs of the heavenly country, is describ-
ed in scripture by the most indefatigable pains that are laid out
about any thing in the world ; by the incessant labour of the
husbandman, the continual progi'ess of a traveller, the ])ainful
exercises of a soldier, the tliligent ap])lication of a merchiuit^
TO THE HODV. QGQ
tlie toil of a race. Thus g-ood men in all ages liave found their
way to i^iory ; though tlie farther ])rooTess they made, aiul
ilie clearer views thev had of the prize hefore them, so much
tile more easy and pleasant they accounted their \vork to be.
And now be persuaded to bring all this home to your con-
sciences by a personal ajiplication.
1. Seriously examine whether the care of vour souls, or of
yiKir bodies, has had the preference with you, to this day.
I mean not, whether you liave never liad convictions that your
souls deserve the preference ; nor M^liether you are not ready
to acknowledge this in discourse ; but which in fact have you
practically set the main vahie upon ? What things are you
most afraid of? Those which are detrimental to your bodies,
or to your souls ? that is; in other words, M'hich do you most
fear, sin or sufiering ? On the other hand, which gives you
most pleasure, that your bodies pros))er and are in health, that
your estates increase, that your families Hcurish, that you have
success in your business ? or, that vou can have reason to hope,
that your souls prosper, that the divine life improves in them,
that you gain some advance in the mortification of irregular
appetites and ])assions, that holy ordinances are more ])leasant
and profitable to you ? Especially, how do you behave upon
a competition between the interests of both ? A\liich interest
are you determined to maintain and abide by, when you find
you must quit the one for the sake of the other ? Put such
pear at his bar. The very relation
of childi-en, which bespeaks the greatest friendship on his parjt
and freedom on ours, yet obliges to humility before him. All
lead us highly to magnify him, and to abase ourselves : so the
very angels above behave. His condescension should be
adored in every favor he shews, because he "hmnbleth him-
self to behold the things in heaven, or upon earth." And,
therefore, the language of our hearts, upon the view of all his
benefits, should be like David's, Psal. viii. 4. " What is man,
that thou art mindful of him ; and the son of man, that thou
visitest him ?" " Lord what is man, that thou takest know-
ledge of him ? or the son of man that thou makest account of
him ?" Psal. cxhv. 3. Or with Job, chap. vii. I7. " What
is man, that thou shouldst magnify him ? that thou shouldst
set thine heart upon him ?" Humility will teach ns neither
to dispute the precepts, nor the providence of one who needs
not our consent to give him a right to rule us, but has a natural
authority over us, and is necessarily and infinitely exalted
above us.
Revelation also teaches us to consider ourselves as beneath
many other invisible beings, by the state of our creation :
*' As made lower than the angels,*' Psal. viii. 5. a rank of
creatures behind them in the original capacity of our natures,
while even the highest of them is infinitely beneath the blessed
God.
And for our fellow-creatures of the human race, we should
consider them all as of the same natUiC with us, and, there-
fore, near a-kin : " God having made, of one blood, all na-
tions of men that dwell on the lace of the earth," Acts xvii.
26. That any distinctions made by outward circumstances,
are in the account of God, and in themselves, really but little
rilUISTIAN IIU.MILITY. QH3
tliliio-s : tliat if the distinctions made between us and otliers, in
tlio figure made in the world, were e^•er so important, tiie pro-
A-idence of God has been much more concerned than we in
making that ditierence ; and that all differences between men,
besides those of true godliness, will entirely cease M-itli the
stroke of death.
In such a state of our case, humility will dispose to the
cheerful j)erformance of the duties of humanity to all men,
esteeming them all as our brethren, bone of our bone, and
flesh of our flesh. We shall not put any mighty value upon
ourselves, merely because we may enjoy a larger share than
others of the riches, or honors, of the world ; but reckon the
human nature, which they j)artake of along with us, to set us
all more upon a level, than the differences of outward rank can
exalt one in value above another ; and esteem goodness to en-
noble and recommend, more than mere greatness. But since
the providence of God, our common ruler, is principally con-
cerned in the diflferences made in men's outward rank, a hum-
ble mind will not think much of observiner the duties to
others, whether above, or below him, which the word of God
hath annexed even to those providential differences between
their and his own lot. If they are above him, he will cheer-
fully " render them their dues, tribute to whom tribute is due,
custom to whom custom, fear to whom fear, honor to whom
honor," Rev. xiii. 7* And, on the other hand, if he stand
in a superior rank, will readily " condescend to men of low
estate," chap. xii. 16. Be willing to do to them any good
ofliices in his power, and to treat them with modesty and
courteousness, without any thing of supercilious contempt.
These things may set in a competent light the nature of the
Christian virtue of humility. It ^vill be your wisdom to turn
in upon yourselves, by way of reflection, and to inquire how
the temper of your own spirits stands in this matter. We
shall see in the next discourse the importance of the inquiry.
SERMON XXII.
CHRISTIAN HUMILITY.
Col. III. l'-2. [muklle of the verse.]
Put on humhleness of mind.
II. T AM to shew the special obligations, which lie upon us
X. as Christians, to cultivate a humble temper.
1. Humility is a grace of the first rank and eminence, in
Christianity. So that, while it seems to carry in the notion
of it a lessening- of ourselves, it exalts a man in the Chris-
tian character above any thing else. This appears several
ways.
(1.) It is mentioned in scripture with peculiar marks of
distinction and honour. Under the Old Testament, when
God would sum up the things which are eminently good in his
account, this is marked for one, Mic. vi. 8. " He hath shew-
ed thee, O man, what is good : and what doth the Lord re-
quire of thee, but to do justly, and to love mercy, and to walk
humbly with thy God ?" Pride is stigmatised as his peculiar
abhorrence, but humility honoured with the fullest testimonies
of his approbation. " Pride and arrogancy — do I hate," says
Wisdom, Prov. viii. 13. "Though the Lord be high, yet
hath he respect unto the lowly ; but the proud he knoweth afar
oft," Psal. cxxxviii. 6. When the Son of God condescended
in our nature to instruct mankind, he sets humility in the front
of his beatitudes, and at tlie head of his excellent sermon,
Matt. V. 4. " Blessed are the poor in spirit,'* as if it were
the first lesson in which he would have his disciples instructed.
The importance of it, and the rank it holds in our religion, is
still more em})hatically described by him in another place.
CHRISTIAN HUMILITY. 285
IVfatt. xviii. l. *' Whosoever shall luiiiihle himsolf as tliis
little ehild, tlie same is greatest in the kingdoin of heaven," or
in the gospel -churcli, the Christian dispensation ; as if he had
said, He that exeels in humility, is the greatest and the best
Christian. It is a laudable ambition to aspire at this foremost
rank of honour among the diseij)les of Christ.
(^2.) The most distinguishing promises are made to it, sueli
as mark it out for a temj)er eminently in the way of divine
favour. The prayers of the humble are entitled to a peculiar
regard : *' He torgetteth not the cry of the humble," Psal. ix.
1^2. *' Lord, thou hast heard the desire of the humble, thou
uilt prepare their heart, thou wilt cause thine ear to hear."
Psal. X. 17. They are encouraged to expect the gracious pre-
sence of God abiding with them : " Thus saith the high and
lofty one that inhabiteth eternity, whose name is holy ; I dwell
in the high and holy place, with him also that is of a contrite
ar.d humble spirit, to revive the spirit of the humble, and
to revive the heart of the contrite ones," Isa. Ivii. 15.
►So does the di\'ine jVIjijssty condescend, as if he would
signify to us, that, in a sort, with the humble, he will
shew himself humble. Such are assured of farther measures
of grace. While God " resisteth the proud, he giveth grace
to the humble," James iv. 6. 1 Pet. v. 5. The proud shall
miss of the aim they have so much at heart, self-exaltation ;
but the humble are in the way to the truest glory, while
they seem to fly from it : " A\ hosoever shall exalt himself,
shall be abased ; and he that shall humble himself, shall be
exalted," Matt, xxiii. 12. He shall be high in God's estima-
tion ; God is like to put the greatest honour on such a one, by
the use he makes of him ; and even men are commonly more
disposed to respect him.
(3.) It is, in its oa^ti nature, a necessary introduction
to the other graces and duties of Christianity. This is not
a religion calculated for the proud, but the lowly.
Huniility is necessary to fiiith. W^ithout this we shall not
be in a disposition to receive every doctrine of divine revelation,
as an undoubted truth upon the sole testimony of God, and to
silence our objections by that only authority. Pride and self-
sufficiency ^\•as the principal reason why Christ crucified was
of old ** to the Jews a stumbling-block, and to the Greeks
foolishness."
286 CHRISTIAN HUMILITY.
It is equally necessary to obedience. A proud unbroken
heart sets up for itself, and at least practically says, " Who is
Lord over me ?" It must, therefore, be first humbled, before
the lang-uage of it will be, " Lord, what wilt thou have me to
do ?" Acts ix. G.
Without this frame we shall not value a Saviour, so far as
to receive him, and make use of him, as he is offered in the
gospel. We shall not be fond of beino- beholden to another
for our pardon and acceptance with God, till we have an
abasing- sense of our own guilty and miserable condition :
*' The whole have no need of a physician, but they that are
sick,*' Luke v. 31. As long as " men think that they are
rich, and increased in goods, and have need of nothing, and
know not that they are wretched, and miserable, and poor, and
blind, and naked," they v»^ill pay but little regard to Christ's
" counsel, to buy of him gold tried in the fire, that they may
be rich ; and v»^hite raiment, that they may be clothed," Rev.
iii. 17, 18. This was the foundation of the difference of be-
haviour between the Pharisee and the publican. The " Phari-
see trusted in himself that he was ri^-hteous, and despised
others," and so came to God with an arrogant self-sufficiency :
but the publican had a lively sense of his own sinfulness and
unworthiness, and therefore came in the most humble manner,
and with the most humble request, " God be merciful to me, a
sinner," Luke xviii. 9 — 13.
A¥it!iout a humble spirit, we sliall not prize the grace of
the Holy Spirit, nor live in a constant dependence on his
aids ; unk^ss we ore sensible of the deceitfulness and badness
of our own hearts, and of our own insufficiency for that which
is good.
M ithout humility we cannot persevere in our adherence to
Christ, but shall be ready to take offence when we are called
out to trials and exercises. The proud mind, that is full of
itself, is not easily content to bear reproaches, to be meanly
thought of by others, to be exposed to the trial of cruel mock-
ings, to sacrifice reputation, and honour, and ease, and every
valuable out\\ard comfort, to the pleasing of God, and the se-
curing of a good conscience. But humility will go a great
way to make all these things sit light ; that will form our
souls to a placid resignation to the will of God, as wiser and
fitter to deteruiine our lot than ourselves. We shall not brook
CHRISTIAN HUMILITV. 287
SO ill the roflectlon of otiier |)eo])le, wlu'ii wo have a just sense
of much amiss in us. We shall not think much of any ill
usage we meet with by the w.ay, or think we have any reason
to complain, when we are coTiscious that we d(>serve much worse,
that we are less than the least of the mercies we enjoy; and es-
pecially that the heavenly reward, as it is unspeakably great, so
is altogether undeserved. And humble a})prehensions of our-
selves, compared with other people, will go a great way toward
silencing complaints, wlien we consider what others liave un-
dergone, who were much more wise, and holy, and useful, than
we.
Without this grace, we shall be indisposed to receive that
jtssistance from other men in the way to heaven, which we
might obtain. Those who are wise in their own conceit, des-
pise the admonitions of tlitir ])ious jjarents and friends, are im-
patient of reproof, are above ministerial instructions ; and, for
want of a modest apprehension of their own defects, suppose
themselves too good proficients in knowledge to learn, or in
goodness to improve.
And, lasiij/, without tliis lowly disposition, we cannot pos-
sibly perform that compass of duty to our fellow- creatures,
which makes so great a part of true Christianity. .A liaughty
mind will ill comport with *' becoming all things to all men,
tliat we may gain some ;" with *' pleasing our neighbour for
his good to edification ;" with bearing all things, with the for-
giveness of injuries, with condescension to the weaknesses and
Immours of other men, and to the meanest otlices, -when we
can have hope of doing them good thereby.
So evident is it that humility is a grace of the first rank in
Christianity.
^. It is a grace which adonis every other virtue, and recom-
mends religion to every beholder. If all the characters men-
tioned in that rule of conduct, which the apostle lays down in
Phil. iv. 8. can be said to meet in any one grace, it is in hu-
mility. " Whatsoever things are true," have a just founda-
tion in the reason of things ; "whatsoever things are honest,"
or honourable, *' whatsoever things are pure, whatsoever things
are lovely, whatsoever things are of good report ; if there be
any virtue, and if .there be any praist^, think on these things."
Our light cannot more effectually shine before men, than by
not afiecting to have it shine ; that is, by humility. Hence
28B CHRISTIAN HUMILITY.
St. Peter calls us to **be clothed with humility," 1 Pet. v. 5.
And St. Paul, in the text, to put it on, as an ornament. It
casts a lustre even upon attainments comparatively low, while
pride eclipses the beauty of great and distinguishing excellen-
cies. It conciliates esteem from all, even from the proud
themselves, who value that in others which they care not to
practise in their own case. And, therefore, as we are concern-^
ed to " adorn the doctrine of God our Saviour," and to take
care that *' our good be not evil spoken of," it concerns us to
live in the exercise of humility ; without which all the train
of Christian graces beside would suffer in their amiableness,
and their use for the glory of God.
3. Humility is eminently recommended to us by the exam-
ple of the Author and Finisher of our faith. There is hardly
any one part of the amiable character of Christ, of which the
gospel-history gives us more instances, than of his humbleness
of mind ; nor any in which he is more frequently and expressly
proposed to us for a pattern. For instance :
(1.) His assuming the human nature was the highest in-
stance of humiliation that ever was, or could be given ; that
*' the word, who was in the beginning with God, and was
God," should consent to be made flesh. Though he was no
lower a person than '* God blessed for evermore," yet he
vouchsafed to descend from the habitation of his holiness and
glory, to lay aside, in appearance, his divine character, and all
that visible glory, which had been used to attend him in his
manifestations under the Old Testament ; and was content to
take upon him the nature, the state, and the sinless infirmities,
of mankind, to be " made of a woman, made under the law."
This was an instance of humility, of which none but himself
was capable ; which, indeed, is so far above our direct imita-
tion in the letter of it, that the manner of it exceeds our com-
prehension. And yet it is a very proper argument to incul-
cate upon us humility in our measure, and with that view is pro-
posed to us by the apostle, in Phil. ii. He had, among other
things, exhorted to *' lowliness of mind," ver. 3. ; and adds,
ver. 5. " Let this mind be in you, which was also in Christ
Jesus." How was such a temper shewn by Christ ? It fol-
lows, " Who being in the form of God (being truly God, or
having been used to appear under the Old Testament with a
godlike glory, which he would not liave been suffered to do.
CHRISTIAM HUMILITY. 280'
had he not been true God,) thought it not robbery to be equal
with God, but niadti himself of no reputation (emptied liimself,
or, as tlie same word is rendered, 1 Cor. ix. 15. made void
his glorying, as to the outward manifestation of his glory,) artd
took upon him the form of a servant, and wa?; made in the
likeness of men. Though he was rich (with the riches of the
Godhead,) yet for our sakes (out of his abundant grace to us,)
he became poor," 2 Cor. viii. 9. But how should the same
mind be in us, which was thus expressed by the eternal Son of
God ? We sijould never, then, think much of any instance of
self-abasement suitable to our measure, to which we can be cal-
led for serving a valuable end ; and be always sensible that it
(ian never come up to this amazing condescension of the Sort
of God.
(2.) Allien he appeared in the world in the human nature,
he affected not worldly glory and honour. He contented not
himself merely to lay aside the glory of heaven, and his glor-
ious apj)earance by the Shcclnnab^ and to enter upon the con-
dition of mortal man, which at best is but unspeakably low
and mean, in com])arison of the di\ine glory ; but he appeared
in the world with many additional circumstances of meanness.
He descended from a family which was then very obscure,
which had lost the ancient dignity and grandeur of his father
David. Mary, his mother, Av-as a woman in a lov/ condition,
capable of giving the Lord of glory but very poor entertainment
dt his coming into the world ; and, therefore, at his birth,
" she wrapped him in swaddling-clothes, and laid him in a man-
ger, because there was then no room for them in the inn,"
Luke ii. 7* There were no servile attendants, no suni])tuous
preparations made for his nativity ; but, as in his after life, so
now, he had scarce *' a place where to lay his head." The
shepherds could never have divined, without the instruction of
an angel, that here, and in this manner, was '* born a Saviour,
which was Christ the Lord," ver. 8 — IL And the wise
men of the cast must be under a divine conduct, to find the
King of the Jews in such a despicable place. While he was
growing up, he lived with his reputed father, a carpenter, and
thence was styled *' the carpenter's son," Matt. xiii. 55.
AVhen he entered upon his public ministry, the generality of
those whom he chose for his disciples and followers, were poof
fishermen, or men of a like condition. He made no outward
T
^0 CHRISTIAN HUMILITY.
figure, and mainly sojourned in places of small note. He had
no wealth or secular honor, not so mucli as a settled habita-
tion or certain ])rovision. He contemned wordly honors^
M'Uen they were offered him ; as when the people would have
taken him by force, and made him a king. He cheerfully un-
derwent poverty, and contem])t, and ill usage of various kinds,
before he submitted to the last act of his humiliation, to be
*' obedient unto death, even the death of the cross.'*
Now, surely, all this was to recommend humility to us, to
teach his disciples not to seek high things for themselves, nor to
value themselves much upon a large share of wordly enjoy-
ments. If he had thought that outward shew and grandeur
would have served those ends better, for which he came into
the world, he could easily have secured to himself all the riches
of the earth ; and have appeared with a pomp far su|)erior to
the mistaken apprehensions of the Jews concerning their
Messiah. But he rather chose to teach his disciples humility,
and self-denial, and mortification, by his own voluntary en-
trance upon the stage of life, and passing over it to the end in
a low condition.
(3.) As man, he was a pattern of great humility towards God.
He " sought not his owii glory but the glory of him that sent
him," John viii. 50. chap. vii. 18. This was his professed aim
through his course on ea-rth, and conspicuous in the course of
his words and actions. Hence, as man, he disclaimed any
pretences to such knowledge as was above the capacity of his
human nature, or his attainments at that time, Mark xiii. 3^2.
And when one, who took him for no more than a man, seemed
to ascribe goodness to him in too exalted a sense for a creature,
he expostulates with liim about it, and asserts the [icrfections
of Godhead to be so peculiar, that even those, wherein crea-
tures may bear the divine image, do yet belong to God in
such a manner, as they can belong to none else : " Why callest
thou me good ? There is none good but one, that is God,"
Matt. xix. 17. He ascribed the glory of liis works to his
Father. He was entiiely obedient to his commands, for what
he should say and do, in the minutest circumstances and for
the hardest services. He cheerfully submitted to his will iu
the severest sufferings, and paid him all religious homage in
acts of worship. The remarkable instances oif this have been
produced in another discourse, when he was represented as an
example of godliuess.
CHRISTIAN HUMILITY. 291
4.) He was a pattern of the greatest humility to mankind.
He was ready to condescend to the meanest, in order to
tlieir good. Most of the miracles he ])erformed, were wrought
upon those who were of a low condition. When a man of
figure besought him to heal his servant, he was as ready to do
that kind office for him, as if it liad been the master himself,
Matt. viii. 6, &c. He stood still in the way to regard the
cry of a poor beggar, as much as if he had been a man of the
greatest consideration, when the multitude would fain have
silenced him, Mark x. 46, &c. ; and esteemed it as his meat
and drink to maintain a conversation with the j)oor woman of
Samaria, in order to her soul's advantage, though his " dis-
ciples marvelled that he talked with her," John iv. 27. He
overlooked not even little children ; but called his followers to'
learn good instructions from them, and to be very tender of
them, Matt, xviii. 1—10. In the next chapter, we find him
taking them up in his arms, and blessing them ; and when
liis disciples rebuked those who brought them to Christ,
he would have them suffered to' come to him, chap, xix.-
13, Ik
He was willing to stoop to the meanest offices for the
meanest persons. He freely touched a poor man who was
overspread with a leprosy, in order to his cure ; though it
was naturally ungrateful, and legally unclean, Mark i. 41.;
and particularly recommends the great condescension to his
disciples, by using an emblematic action for that purpose, of
washing their feet, John xiii. 5, &c. Thus he made it
evident in his whole conduct, that " he came not to be minis-
tered unto, but to minister," Matt. xx. 28. And yet, which'
was another instance of humility.
He Avas not above receixing and acknowledging the respect
shewn him by the meanest. He accepted the charitable con-
tributions of some good women who *' ministered unto him of
their substance," Luke viii. 3. He takes notice of the honest
and well-meant hosannahs paid him by children, Matt. xxi.
15. And the more hearty mark of resjiect shewn him by the
woman who poured ointment on his head, as he sat at meat,
he has put an everlasting mark of honor upon, Matt. xxvi.
13.
Now, how forcible an engagemeiit should this be to all who-
profess a relation to him, to imitate him in a virtue, which'
t2
Q02 CHRISTIAN flUiMILITY,
made so sreat a part of the cliaracter of their Master ? to
** leani of liim, who was lowly in heart," Matt. ix. S9.
(4.) Huniility is a grace winch will g-o along with us ta
heaven. The only inhabitants of that world, who were ever
lifted up with pride, have been long ago cast down from thence
to hell. The " seraphims cover their feet" in presence of the
divine Majesty, magnify him , with incessant adorations, and
abase themselves continually before him, Isa. vi. 2, 3. The
representations given us of the gloroios company above in the
'New- Testament, bespeak the same lo\\}iness of mind before
Grod. "The four-and~twenty elders fall down before him that
sat on the throne, and worship him that liveth for ever and ever,
and c^ist tlieir crowns before the throne," Rev. iv. 10. And
to the same pur])ose, chap. v. 14. And, as a ferther descriji-
tion of the humility of their adoration, they are said to " fall
before the throne on their faces," chap. vii. 21. ajul cha]). xi.
l6. God hi that world is all in all ; and every blessed s])irit
there, up to the most exalted celestial mind, maintains the
sense of infinite; distance, in the midst of the most familiar and
satisfying ajtproaches ; and receive the bounties of tlie great
Creator, crying, Grace, grace. We have a specimen of tlie
humble temper attending saints to tlie judgment-day, in the
representation of it given by our Sa\^iour, Matt. xxv. ; when
the Judge will take notice of their acts of charity, and ])ut the
most kind and gracious construction upon them that can be, as
done to himself in his members ; they are represented as hav-
ing so low an opinion of their goodness, that they can hardly
think themselves to deserve tlie commendation. ** Lord, when
saw we thee an hungred, and fed thee ?" &c. Y/hile the sin-
ner is described as carrying his fond conceit to the bar, and
hardly convinced of the neglects charged upon him by his
Judge : *' When saw we thee an hungred," &^c. " and did
not minister unto thee ?" We may say, indeed, in commenda-
tion of humility, beyond many other graces, that it is greater
and more excellent than they ; for the same reason that love is
preferred by the apostle to "faith and hope j" because "it
never failetl^" 1 Cor. xiii. 8, 13.
Inference 1 . Those who are destitute (»f this grace,
whatever profession they have made of Christianity, have in
ti'uth the rudiments cf it yet to Warn. If they have been
CmUSTlAN IIUMIIJIY. "SO^
soaiiiifj upward to heaven itself in tlie sublimcht s])ec'ulatioiis ;
if they have built up their hopes to the a^reatest height upim
other grounds, without laying this at the foundation; they
must be content to come down again to k-aru this lesson,
xvhich enters into the elenie.nts of Christ's religion. A proud
Christian is a contradictory clun-acter ; as much as it would he
to say, a wicked saint. The; whole gosjjel, in its jjrecepts, its
great examj)le, its glorious ])rospects, tends to liumble the
pride of man : and, therefore, whoever will come :ifter Christ,
must, in this res))ect, deny himself.
'2. We should look piinci})ally to the temper of our spirits,
to judge of our humility. We may have the character of
humble people with men from a modest outside, a negligence
of garb, a condescending carriage, lowly speeches ; while
the God ' that searches the heart, may see pride reigning
there under these fair disguises ; and that all such plausible
appearances are only intended to gratify and suj)port a haughty
and overbearing (hsposition. Humbleness of mind malces
the Christian temper ; and the poor in sj)irit are the heirs of
the ])romise.
3. No single branch of goodness deserves more of our
attention, in onler to judge of the improving or declining
state of our souls, thtm this of humihty. If we grow iu
knowledge, and are puffed up along with it, we lose more
in goodness than we gain in prolitable furnittne. If wo im-
prove in other exc^^llencies, but outstrip that improvement
in the conceit we have of oin-selvcs, we only make those
things nothing in the sight of God, which wouhl otiierwise
be vjduable. This is a " dead fly, tliat will spoil the
whole box of ointment." V/hether Ave advance in right
knowledge of God or ourselves, it cannot fail to make us
sensible of our defects, and humble in the sense of them.
A man that imj)roves in learning, sees moie defects in his
attainments when he hath made a good progress, than he
did at setting out : he discerns a larger iield of knowledge
befoic iiim, after all his advances, than he had any notion
of, wIkmi he first turned his thoughts that ^vay. So it is
with a lively Cluistian ; he sees so much before luni, that
t3
29'^ CHRISTIAN HUMILITY.
he ** forgets the tilings tliat are behind, and roaches forth
unto those that are before, still pressing towards the mark,"
Phil. iii. 13, 14. This was Paul's character, when he was
most fixedly set in heaven's way ; and it will be the character
of any Christian, when he is ripening fastest for the heavenly
harvest*
SKRiMON XXIII
PURITY.
PsAL. LI. 10. [the furuier part.]]
Create in me a clean hearty O Gud.
ONE principal concern we have about ourselves, after the
(leterniination of the preference due to our souls above
our bodies, is to reoulate tlie apj)etites and passions we have
by occasion of tlie body, conformable to the interests of the
soul, and the precepts of God concerning- them. A clean
heart, which is here prayed for, is one of the first things of
that kind, which should come into our consideration.
This is sometimes taken in so extensive a sense, as to
signify holiness in general, in opposition to all sin ; which is
often, in the scripture style, represented as the (b'fik'ment of
the soul. In other j)kices it is to be understood in a more
confined sense, for the temper directly oj)posed to criminal
sensualities, or the ascendiint of irregular a])petites ; to that
.which eminently bears the name of " filthiness of the flesh,"
2 Cor. vii. 1. and especially of the seventh commandment.
Thus we are to imderstaiul the clean heart in the text.
The psalmist h;ul fallen into the liorrible sin of adultery,
and being awakened to rej)entiuice upon the message brought
him by Nathan the proj)het, he composed this psahu ; wherein,
licsides very suitable abasing confessions of liis sins, he ear-
nestly solicits for pardoning- mercy, to remove Iv.s guilt ; for
sanctifying grace, to take away the stain itself, witii which
such heinous oireuccb had polluted his soul j and for a r(!COvery
T it
296 PURITY.
of the comforttible sense of both in his own conscience. The
passage now proposed to consideration, is among- the expres-
sions Av^herein lie prays for sanctification. He had not been
an utter stranger to this blessing till now ; but eminent falls
introduce such a general and surprising disorder into tlie soul,
that a man has in a sort his work in religion to begin anew.
Therefore Peter's recovery, after his scandalous denial of his
Master, is spoken of as if it were a second conversion :
*' When thou art converted, strengthen thy brethren," Luke
xxii. 32. So the heinous sin of David had ])oisoned his soul
afresh with impure thoughts and irregular inclinations in such
a manner, that he saw occasion to aj^ply again for God's
creating powe/, to recover him to a clean heart, as if he had
never had one.
In considering tins part of a good spirit, I Ai'ould, jirst,
shew what is included in purity or cleanness of heart, as it
stands opposed to fleshly lusts and sensual practices. Sec-
ondly^ point at some of the obligations we are under, to seek
atter and cultivate such a temper of soul.
I. I would inquire into the meaning of a clean hearty oir
the proper ingredients and expressions of such a temper of
soul.
And you cannot but discern, that something more is in-
tended by it than a bare abstinence from the outward and
gross acts of criminal sensuality. Would to God that none of
these shewed their face in a Christian land ! That there was
no reason to lament many o])en instances of impurity and
lewdness v.^hich hardly shun the light ! If the visible refor-
mation of manners were advanced, much dishonor and provoca-r
■ tion to the blessed God, and grief to the hearts of good men,
would be prevented, and the contagion of vice would not
spread as it does. But though the works of tlie flesh are
undeniable evidences of an impure heart, yet other restraints
may prevent outward enormities, where the heart i^ not truly
purified. Men may be *' like whited sepulchres, which appear
beautiful outward, but vv'ithin are full of dead men's bones,
and of all uncleanness," Matt, xxiii. 27-
That which the psalmist had in his desire, and which every
Christian sliould have in his, is, that the matter may be car^
lied much farther into the temper of the soul j that there may
rL'KITV. 0|J7
be not only clean hands but a pure heart also, which arc I)(»tJi
united in the character of a citizen of Zion, Psal. xxiv.
i: And such a purified heart Avill import such thing^s us
these.
1. A fixed habitual abhorrence of all forbidden indulacences
of the flesh. Since human nature is corru])ted, and bodily
aj)petite has lost the bridle of reason and relij)resent them, and of the company
that attend upon them, they have such u tendenty to instil vice,
302 PUlilTY.
tliat it is lianlly j>ossil)le for persons to be often ])resent at
them, ^vithont weakening the guards of virtue ; and great
numbers of young people, a\'1io were before untainted, have
been introduced this way into the school of vice, and soon have
made a dismal proficiency.
The practice of mas(juerades, which were of late revived
among us, but which, thanks be to God, have been restrained
by public authority, was still more dangerous than the other.
In these, unnatural disguises, and an apprehension of the con-
cealment of character, on the one hand, expose to such attacks
upon virtue, as would scarce otherwise be attempted ; and, on
the other hand, abate those restraints of modesty and decorum,
which Providence often makes use of to presence people from
notorious impurities, who have not the best principle of the
fear and love of God for their security. Would to God that all
who have taken Christ for their Master, would maintain such
a sense of the infirmity of human nature, as to keep at the re-
motest distance from the known incentives to sensuality ; and
that they would take care, also, that young people under their
charge may be fortified, by all the prudential methods they can
use, against frequenting those nurseries of vice.
All loose and vicious company will be avoided as much as
may be, by those who have a clean heart ; such company as,
by their practice and converse, evidently shew the impurity of
their ov»n hearts. This we are cautioned against, 1 Cor. v.
11. ; and the reason is evident, " Evil communication corrupts
good manners.'* This danger seems to be intimated in the
manner of expression used in Jude, 23. *' Others save with
fear, pulling them out of the fire." Be not wanting in your
best endeavours for the recovery even of the profligate and ac-
customed sinners, as you have opportunity for it ; but then let
your attempts to reform them be attended with fear, lest you
should receive any infection from them ; and; therefore, the
apostle adds, " hating even the garment spotted with the flesh."
Set about their reformation with a lively apprehension of the
danger of such society, tliat it is hard even to touch })itch
and not be defiled ; and, therefore, be sure that you keep
up a fixed abhorrence of their sin, while you apply yourselves to
reclaim them.
Intemperance will be carefully avoided by those, who have
an earnest concern to maintain their purity j not only because
PURITY. oOS
of the slufuliic'ss of it in itself, but becaufie it lays a' man open
to many other sins, and |)artieularly to inij)nrities. 'I'liere-
fore tlie apostle joins a cantlon a^^ainst b(»th of these to-
gether : Uoui. xiii. 13. '* Let us walk lionestly as in the ilay,
not in riotino;' and drunkenness, nor in chaniberin<»' and want-
onness." Not onlv as each of these, separately considered, is
0|)j)osite to a Christian conversation, but also ;is riotincr and
drunkenness is so often the introduction to chambering and
wantonness.
And, to advance a step farther, a lieart formed to the sin-
cere love of purity, will not think unich to restrain himself in
some things, which may be lawful in themselves, and safe to
many others, if he find, by experience, that they ordinarily
prove occasions of sin to him. Though he will not censure
others, \\here the law of (rod does not censure them, yet
he will make it an ordinary rule to himself to forbear, as
, far as he can^ that which seldom fails to be a temptation tv»
him.
II. I proceed to represent the obligations that lie upon us to
seek after such a jturity of heart.
1. A ruling inclination to sensuality is directly contrary to
the ])urity and holiness of the divine nature : " God is a
Spirit :" he has made us, indeed, to consist of tlesh and spirit ;
but if we give an unbridled loose to fleshly a])petlte, instead ot
kee])ing the body under the dominion of the higher faculties,-
we shall abandon all that wherein we are capable of bearing
the image of God, and " become like tlie beasts that ])erish."
And this cannot be done by us without the guilt of debasing;
our natures, when God has made us ca})able of nobler ])ursuits
and better relishes. It is observable, that in three several
places where sin is sj)oken of as against God, reference is had
to the sin of uncleanness. So it was in Josej)h's case, when-
he overcame the temptation with the thought, " How can I
do this great wickedness, and sin against God?" Gen. xxxix.
9. David's confession in this ])salm had the same special evil
in view, verse 4. " Against thee, thee only, have I sinned,
and done this evil in thy sight." And the ])rodigal son is re-
})resented to have \vasted his substance with riotous living,
Luke XV. 18.; and in another verse, to have *' devoured his
living with harlots," ver. SO. And, without doubt, he had
304 puniTY.
that as much as any other sin in his eye, w^\eh he resolved to
return to his father with this penitent acknowledgment, " I
have sinned against heaven, and before thee, and am no mor-e
worthy to be called thy son," ver. 18, 19. Thus the scri]}ture
leads us to consider this sin as eminently against God. How
much are we obliged, therefore, to cultivate purity ! and especi-
ally purity of heart, since properly we can bear the image of
God only in our S])irits.
2. Sensuality has a special tendency to extinguish the light
of reason, and to unfit for any thing s])iritual and sacred :
" Whoredom, and wine, and new wine, take away the heart,"
Hos. iv. 11. JSuch criminal indulgences are both the effects
of great blindness, and the means of increasing it, Eph. iv.
18, 19. No sort of sin commonly hardens the heart to ii
greater degree ; of which David was a melancholy instance : he
seems not to have been recovered to a penitent sense of his fall,
till he received a message from God by Nathan the prophet,
and that was not till after the birth cf die child. Nothing
makes the mind more averse to saci'ed exercises, or indis])oses
it more for the serious and sjiiritual performance of them.
Hence the deluded youth, who gives himself up to sensualities^
is described, when he comes to mourn at last, as reviewing
this among other pernicious effects of his evil practices, Prov.
V. 14. "I was almost in all evil in the midst of the congrega-
tion and assembly." His vices had so leavmed his mind,
that his thoughts were full of them, even when he appeared in
worshipping assemblies.
3. Sensuality is most contrary to the design and engage-
ments of Christianity. Our blessed Lord and Master incul-
cated the strictest purity upon all his disciples ; not only an
abstinence from the gross outward acts of uncleanness, but
from polluting thoughts and desires. To this purpose he vin-
dicates the spiritual intention of the seventh commandment, in
JVIatt. v. 27 — 30. ; and in his practice, kept at the remotest
distance from every thing that had an impure aspect. His in-
tention in giving himself for us is declared to be, *' to redeem
us from all iniquity, and to purify to himself a peculiar people,"
Tit. ii. 14. We are to consider "our old man as crucified
with him, that the body of sin might be destroyed, that hence-
forth we sliould not serve sin," Rom. vi. 0. *' Sin should
not, therefore, reign in our mortal body, that we should obey it
priiiTY. 305
ill the lusts tliereof," ver. I'J. tliat is, a sinful inclination of
. mind to the indulgence of bodily lusts, should not be suffered
to jjicvail in us. So, when the apostle puts the Thessalonians
in mind what commandments he and his fellow-servants in the
gospel liad *' given them by the Lord Jesus,'* that is, by his
authority, and under the direction of his Spirit, he ])resses this
as a matter of special obligation on Christians, 1 Thess. iv.
2 — 3. '* Tliis is the will of God, even your sanctitication,
that ye should abstain from fornication ; that every one of you
should know how to possess his vessel in sanctification and
honour, not in the lust of concupiscence, even as the Gentiles
which know not God." \\'hen Christ was ascended into hea-
ven, he puts a most particular mark of his abhorrence upon
the deeds and doctrines of tlie Nicolaitans, and, at the same
time, of his approbation on those Cliristians who abhorred
them. Rev. ii. (i — 15. Those Nicolaitans were a set of vile
and filthy heretics at the beginning of Christianity, who taught
doctrines of the utmost licentiousness, while they disgiaced the
Christian name by wearing it ; and their practices were as
lewd as their principles. The holy Jesus, by a message from
heaven, takes care to stigmatise these filthy dreamers, and to
animate his disciples to a rooted hatred of every impure princi-
ple and practice.
The apostle, in several places, urges this purity upon Chris-
tians from another argument, their paiticipation of the Holy
Spirit of God : " They are the temple of God, by the Spirit
of God dwelling in them ;" and therefore they might be as-
sured, that if any man " defile the temple of God, him will
God destroy," 1 Cor. iii. 16, IJ' And, elsewhere, that
" they are the members of Christ, and the temples of the
Holy Ghost : shall I then (says he) take the members of
Christ, and make them the members of a harlot ? God for-
bid," chap. vi. 15 — 19- Whatever others do, a Christian,
who professes to be united to Christ by his Holy Spirit, should
abhor the thought of foolishness.
4. The blessed hope with which Christianity inspires us,
lays us under a forcible engagement to present purity.
Those of the contrary temper are absolutely excluded, by the
express declarations of the gospel, from the kingdom of God.
" Be not deceived ; neither fornicators, nor idolaters, nor adul-
terers, nor effeminate, nor abusers of themselves with mankind,
u
306 PURITY.
Stc. shall inherit the kingdom of God," 1 Cor. vi. 9, 10.
♦* Wlioremongers and adulterers God will judge," Heb. xiii. 4.
And such are reckoned up among those who " shall have their
part in the lake which burns with fire and brimstone,'* Rev.
xxi. 8. and who are without the heavenly Jerusalem, chap,
xxii. 14, 15. On the contrary, the promise of the future
blessedness is most plainly made to the pure in heart : *' Bles-
sed are the pure in heart, for they shall see God," Matt. v.
8. And this very representation of the heavenly felicity, that it
principally consists in the sight and fruition of a holy God,
shews that his constitution, limiting that happiness to the pure
in heart, is founded in the nature and reason of things. We
cannot relish it, or be made happy by it, any more than be al-
lowed to share in it, without a heart refined from the tlregs of
sensuality. Saints themselves have but an imperfect relish for
it here, since they are not divested of all remains of sensual
inclinations ; but because they will be made perfectly righteous
in the future state, and raised to their full resemblance of God
in spirituality ; therefore, the enjoyment of him then will give
them full satisfaction. So the psalmist joins these circum-
stances together in his prospect of the other life : " As for me,
I will (or shall) behold thy face in righteousness, I shall be
satisfied when I awake with thy likeness,'* Psal. xvii. 15.
In the same manner St John speaks of our future condition :
** We know, that when he shall appear, we shall be like him,
for we shall see him as he is," 1 John iii. 2. But observe
how thereupon he infers the necessity of present aspirings and
endeavours after a resemblance of divine purity, in all the ex-
pectants of heaven, ver. 3. " And every man that hath this
hope in him, purifieth himself, even as he is pure," that is,
every man who makes heaven his hope and real desire in this
justest view of it, as a state of likeness to God, and of the
nearest enjoyment of him, cannot fail to have a prevailing and
a growing relish for purity now^
Let us all, then, by way of application, seriously inquire,
what the temper of our own souls is in reference to the sub-
ject we are upon. The vast moment and importance of it appears
from what has been last oiFered. And, upon the inquiry, we shall
either see reason to judge that an impure spirit prevails in us, or to
hope that our hearts are in a good measure made clean : and even
PI KIT Y. 8O7
then, we sliall hardly fliil to discern great detects in our purifi-
cation, in a higher or lower degree.
If vou see reason but to fear that an impure sj)irit hath the
dominion, seriously consider wliat a holy God must judge of
you ; he can look upon you no otherwise than as altogether
alienated from him, and " from the life of God," of a temj)er
most oj)posite to his nature and will. And can you think,
that " for these things he will not bring you into judgment ?'*
That he will not call his reasonable creature to a severe ac-
count, for so base a prostitution of his noble powers ? Es-
pecially a reasonable creature under the gospel, which contains
the strongest engagements, and proposes the most effectual as-
sistances, for recovering impure souls. Can you entertain
the least hope of standing in the judgment, when you are to
be judged by this gospel? And yet, how far soever your
impurities have proceeded, if you are awakened to a serious
conviction of your sin and danger, desj)air not either of a cure
or of a pardon, if you take the course prescribed in the gos-
pel. It is left upon record, for encouragement to the chief of
sinners, when they are awakened, that the apostle, after he had
reckoned up some of the grossest sensualities, and declared
that they would certainly exclude from the kingdom of God,
yet plainly signifies, that he only means this without repent-
ance ; and immediately gives instances of the eliectual recov-
ery even of such offenders : " Such were some of you, luit ye
are washed, but yc are sanctified, but ye are justified, in the
name of the Lord Jesus, and by the Spirit of our God,'* 1
Cor. vi. 11. Here is a sufficient provision for all the washing
that even you need ; for your sanctification by the grace of the
Holy Spirit, and for your justification and pardon through the
blood of Christ. Here were souls sunk into the lowest im-
purity, but effectually relieved in the name of the Lord Jesus,
and by the Spirit of our God. And these will be as effectual
for your relief. But what course must be tiiken, in order to
your being washed by these means ? Apply to God by earnest
prayer. The text directs you ; go to God and say, Create
in me a clean heart, O God. Go with the humble serious
cry of the publican, " God be merciful unto me a sinner,"
Luke xviii. 13. Go with the prodigal son, acknowledge your
guilt and unworthiness, and say, " Make me as one of thy
hired servants," Luke xv. 18, 1<). And, in dependence on
u C^
308 PURITY.
the grace which God has so many ways encouraged you to
ask, set yourselves to break off your sins by repentance :
" Cast off' the works of darkness, and put on the armour of
light ; awake from the dead, and Christ shall give thee light."
Eph. V. 14.
If you can justly liope that purification is bf^un in heart and
life, adore divine grace which has made you to differ, and has
plucked you as brands out of the burning. If, by God's bless-
ing upon a pious education, you have groAvn to a sincere ab-
horrence of impurity, without any remarkable sallies of youth
by the way, you have particular reason to be tliankful for this,
as it has prevented many miseries to soul and body in this life,
which give no small uneasiness to some other converts. If
you are recovered from a sensual course, yet the happy change
of your circumstances should greatly affect you, while you see
so many around you proceed in the way to destruction to their
lives end. Aspire after greater and higher measures of pur-
ity, still endeavouring farther to " cleanse yourselves from all
filthiness of flesh and spirit." And remember that the hopes
you have of your present state should not make you secure,
but *' watch and pray, that ye enter not into temptation." The
case in the text, of a man so eminently good before, is a stand-
ing admonition against security.
If you have fallen into any sensualities since you came to
the knowledge of the truth, David's example in this psalm will
give you proper directions of conduct. There must be parti-
cular and solemn repentance, answerable to the aggravating
circumstances which attend such a sin in you. You should
not be easy, till at least you recover the ground you have lost,
both in your holiness and your comfort. And if you have
*' caused the enemies of the Lord to blaspheme," you have all
the reason in the world to submit, as David did, to any penal
rebukes of God for it, in any way which he takes to vindicate
his own honour, and to do all you can for the same purpose,
by a repentance as public as your ofl'ences.
And as die best have reason to own the imperfection of
their purity in the present state, though they are kept from
the greater transgressions, so they have reason to walk hum-
bly with God, daily to review and make up their accounts
with him, to be always upon their guard against gi-eater of-
PLIllTY. S09
fences, and wliile they dwell in the body, to pursue the work
of mortifying the deeds of it.
To close all, the young have peculiar reason to reckon this
subject to concern them. The evils I am cautioning against,
are called by way of eminency j/outf/fid lusts. That age of
life is more thaji any other addicted to imj)urities, and therefore
the guard should be answerable. On the other hand, it may
truly be said to be a crime, more aggravated in those advanced
in years, if they should retain the same vicious turn of mind ;
and it is possible that they may have a most impure heart, even
when they have outlived the serviceableness of their bodies to
the dictates of a carnal mind. Young and old are concerned
in this subject, and should often make this prayer.
u 5
SERMON XXIV
TEMPERANCE.
Luke xxi. 34.
Take heed to yourselves^ lest at any time your hearts he
overcharged uith surfeiting, and driinkennesSy and cares
of this life, and so that day come upon you unawares.
IN these words, it may be proper to observe,
1 . The person who spoke them ; Christ himself, our
Lord and Master, the author and finisher of our faith ; which
at first view claims a peculiar regard to them from all who
wear his name. They contain one of his solemn commands,
which he esteemed of great importance to be inculcated ; and,
therefore, I hope that no Christian will think himself uncon-
cerned in them, or that they are an unfit subject of gospel-
preaching.
2. The persons to whom they are peculiarly directed.
Christ spoke them to his own disciples. Many of his dis-
courses were delivered to them and the multitude promiscu-
ously. But what we have in this chapter, was the subject of
a conference between him and his professed disciples alone.
St Luke, indeed, only observes of the rise of this discourse,
ver. 5. that some, without any mark of distinction, " spake of
the temple, how it was adorned with goodly stones," &c. ;
and that upon Christ's foretelling the utter desolation of it,
*' they (the same persons, whoever they were,) asked him
when these things should be ?" &c. ver. 7- But Matthew, in
his parallel account, informs us. Matt. xxiv. 1. that they were
TEMPEK AN CE . 311
his disciples ; arul ver. 3. that " his disciples rame unto him
privately," and put their questions to him. »St Mark is yet
more particular in their names, that *' Peter, and James, and
John, and Andrew, asked him (those things) privately,"
Mark xiii. ^. I observe this to shew, that as such an ad-
monition concerns all, so it is not unsuitable to Christ's pro-
fessed disciples. If Christ saw tit to leave such a caution
with his apostles, then, if we will take his judgment, the
best of men should think themselves concerned, even in warn-
ings against sensuality. Thus the apostle to the Colossians,
after he had expresstxl his charitable hope that they •' were
risen with Christ," Col. iii. 1. yet directs an exhortation to
the same persons, not merely to guard against sins of infir-
mity, but to " mortify their members which ai'e upon earth,
fornication, uucleanness, inordinate affection, and covetous-
ness," ver. 5.
3. The exhortation contained in the words to a caie and
concern about ourselves: Take heed to yourselves. Such
an exhortation is laid do\ni in the New Testament upon
several occasions. It imports, in general, the peculiar care
we are obliged to take of ourselves, more than of any beside.
It intimates, also, the matter introduced with so solemn a
caution to be of great importance ; and, at the same time,
our proneness to behave ill in such a matter, without care
and diligence. And all this we are to understand by it
here.
4. The general matter, with reference to which we are di-
rected to exercise our care for ourselves : Lest your hearts
be overcharged. Our Saviour teaches us to be mainly care-
ful of our principal part, our souls; and, particularly, that
they be not rendered unfit for their pro])er and most excellent
acts, by too great an ascendant of the body and its concerns
over them. The word which we i-euder overcharged,
/3aeu/3w(r/», signifies to be jwessed down ; as a man is held
down by more weight upon him than he can wield, or as a
sliip, by being overloaded, is made unfit to sail. So it ought
to be our concern, that our souls, which are capaUe of tend-
ing upwards, and were designed to do so, might not be held
gi-ovelling below by too much of earthy weight ujx>n them ;
that they should not be hindered from acting worthy of their
spiritual and excellent nature, by too much indulgence of tlie
u 4
312 TEMPERANCE.
body. One of our principal cares, while we dwell in body,
should be, that our minds may be preserved free for theif own
worthy employments.
5. The instances mentioned, whereby our minds are emi-
nently in danger of being- overcharged. And they are of two
sorts.
One is, the inordinate gratifications of the appetite by in-
temperance : Lest your hearts be overcharged with surfeit-
ing and drunkenness ; that is, by the immoderate use either
of meats or drinks ; making more free with either, than is
consistent with the proper place of the body ; namely, to be
under the direction and command of the soul.
The other is, immoderate cares about the concerns of this
lije. The mind may be as much indisposed and unfited for
regular acting, and for attending to our principal interest,
by too great a variety of wordly cares, or by too intense anxiety
about them, as even by surfeiting and drunkenness. The
sober actings of reason about our ])i'incipal interests, may be
as much disturbed by the one as by the other.
6. The extent in which this caution is prescribed: Lest at
any time your hearts be so overcharged.
It is worst of all to have this for the case of our souls in
customary and habitual practice ; but that is not all which we
are to provide against. We should be on our guard against
every particular discomposure, either by worldly appetites or
cares ; for every such instance makes a man a transgressor,
and is not a little detrimental to his soul.
This addition also may intimate, that they who think them-
selves best fortified against such disorders, or to have little
temptation to them, yet may, at some time or other, be siirpris-
ed, if they take no heed to themselves. Who could be ima-
gined to have less occasion for a caution against intemper-
ance, than these disciples of Christ, who, by their constant
attendance on their Master, were accustomed to a very regu-
lar way of living ? Or whom should one think less in dan-
ger of immoderate cares, than plain fishermen, who had little
to care for, except to keep their nets in order ? Yet Christ
saw it proper to admonish them, lest at some time they might
be led by temptation to those evils of which tliey might have
no apprehension at present tliat they were in any danger.
And the same caution we should also take to ourselves.
TEMPERANCE. 813
7- The particular motive by wliiili Christ awakened his
(hsciples to this care and caution : Take heed, lest your
hearts be overcharged^ — and so that day come upon you
unawares.
He had, in the context, acquainted his disciples with the
sore destruction which was cominof upon tlie Jewish temple
and nation ; one of the severest judgments ever inflicted by
God in this world. And, in the text, he calls his disciples to
be very vifr-ilant, that they mi^ht not miscarry in such a dread-
ful calamity, by induli^iug themselves in excess and luxury, or
drowning- their thoughts in worldly cares. Either of these
would lead them to forget that awful season, though they
were forewarhed of it, and hinder their preparation for it ; and,
indeed, be a very unsuitable frame to be found in when such
judgments should come.
But though Christ's warning to his disciples of that day
was with a particular view to that national judgment upon the
Jews ; yet, as that was a ty])e of the last judgment ajjproach-
ing to us all, we are equally obliged to attend to the same
caution in prospect of death, and the future judgment, lest those
days come upon us at unawares. Mark tells us, that when
Christ had, upon this occasion, called his disciples to watch-
fulness in particular, he then actually extended it to all, Mark
xiii. 37. " And what I say unto you, I say unto all, AVatch.'*
And what particular part of watchfulness contained in the
text, must be understood in the same latitude.
1 intend upon this text to discourse only of tlie head of
Intempenmce. Immoderate cares will come under consider-
ation in the next branch of my general subject. Christian con-
tentment. I am now to j^rosecute this truth.
That Christians are stronoly obliwd to maintain a strict
guard against intemperance. Where 1 shall,
I. Shew what is to be accounted Intemperance. And,
II. The obligations that lie upon Christians to keep a
strict guard against it.
I. Whfit is to be accounted intemperance.
And liere I doubt not but you Avill easily apprehend, that
I am not inquiring only after the grossest acts of this vice,
siK-h as justly expose a man to the connnon censure of all that
olt TE.MPERANCE.
see him, or to be pointed at in the streets for a ghitton, or a
drunkard ; but also after all that which a man, judging of
himself impartially by the rules of reason and scripture, and
as in the sight of God, will have ground to account a crim-
inal excess in this matter, though other people should have
no foundation to pass a censure upon him.
Now, I know not a more comprehensive rule of judgment
in this case, than that which is intimated in the text. All
such use of bodily provisions, whereby the heart is overchar-
ged ^ or the mind is indisposed for its regular acts, or rendered
any way less fit for acting as a rational and a religious agent,
this is in proportion a faulty excess. And by this rule, beside
the gross acts of intemperance, conscience may tell us, that
every one of the following instances infringe upon the grace of
intemperance.
1. All such use of meats and drinks as indisposes the body
to be at the service of the soul. The body was designed by
our Creator to be the minister of the soul, and in a readiness
to execute the orders of the higher powers : and the provisions
given for our sustenance are intended, by the blessing of God
with them, to maintain the body in such a state. Whatever,
therefore, we find prejudicial to our health, or that ordinarily
has the effect to make our bodies heavy, sluggish, and inac-
tive, whether it be some particular kinds of food, or liquor,
or such a proportion and quantity of any, certainly ought to
be abstained from, because we find them to disorder the just
temperature of the body, and so to lessen its fitness to serve
our minds. Indeed, we can hardly judge of this, one for
another ; for that is eminently fit to nourish, and refresh, some
constitutions, which is most prejudicial to others ; and some
require such a quantity of sustenance to preserve their bodies,
in a regular and vigorous state, as would quite disorder and
unfit others for their duty. But most people may, if they
please, judge of this for themselves : and temperance obliges
every man, upon the best observation he can make of himself,
ordinarily to abstain from those supports of life, for quality and
for quantity, which he finds a disservice, instead of an advan-
tage, to the good state of his body. If our bodies are ren-
dered unserviceable, either in whole or in part, by the piovi-
dence of God, without our own fault, we cannot help th^ ;
it is our affliction, and not our sin. But if we should know-
TEMPERANCE. 315
iiii^ly disable ourselves, we not only sin against our own bodies,
but our own souls too. And, indeed, we are so many ways
liable to disorders which we cannot helj), that we have no
need to increase them by our own follies.
2. Such ways of living as are above what our worldly cir-
cumstances will admit, may justly be esteemed intemperance.
High living, above people's condition and estate, either in the
daintiness of their provisions, or the plenty of them, is intem-
perance in them, though it may not deserve to be so accounted
in those of better circumstances. It is going beyond the
mean which they should fix to themselves, and is too often the
occasion of great injuries done to their neighbours : and,
which brings it under the rule of the text, it unnecessarily
overcharges their hearts \vith care how to extricate themselves
out of difficulties which were entirely owing to their own pro-
digality.
3. Such an application to indulge the appetite, as robs men
of much of their time, not only frequently makes men to suffer
in their secular affairs, but wrongs their souls too. Though
reason should not be disturbed, nor health impaired ; though
the head should be *' strong to chink wine," and the estate
able to bear it : yet tliis alone is a breach upon temperance,
to " tarry long at the wine," Prov. xxiii. 30. For it makes
a business of that wliich ought to be no more than a refresh-
ment, and a preparation for business. Especially, if by this
means men keep such unseasonable hours at home, that either
family-worship, or their secret devotions, are shut out ; or
they or tlieir families already become so drowsy and indispo-
sed, that they can at best only do the work of the Lord
negligently. When this is tlie case, the spiritual interest of
themselves, and of theirs, is greatly obstructed.
4. All such gratifications of appetite as disturb and lesson,
though they do not entirely take away, the exercise of reason.
The only commendable use of outward refreshments, is either
to support the body in its daily necessities, or to recruit and
refresh the animal spirits when dull and heavy ; that so the
mind, which is nearly allied to the body in which it dwells,
and apt to share in all its indispositions, may become fitter for
the service of God and man. All compliance with appetite
thus far, are not only lawful but praise-worthy. But every
step we go knowingly beyond this is faulty. I wish this
316 TE>rPERANCE.
charge may not extend too for among those who pretend to
sobriety. If you cannot allow yourselves entirely to detlu'one
reason, and to transform the man into a beast, as the open
drunkard does ; if other people cannot charge you with trans-
gressing the bounds of temperance, or discover any alteration
in you for the worse ; yet are you never conscious to yourselves,
that you suffer reason to be muddled, and your thoughts to be
more confused, instead of being more free ? That though
you have not lost the use of your better powers, yet you can-
not use them so well as at other times ? That you are neither
equally fit for useful conversation, nor for the service of God,
nor for application to your proper business ? If this should be
your case, though the guilt of it comes not up to the more
notorious and scandalous instances of intemperance ; yet,
surely, conscience can hardly fail to admonish you in serious
hours, that it is amiss. And if such a practice as this sliould
be frequent and habitual with you, I cannot but apprehendit
more henious in the sight of God, than a single act of the
grossest intemperance, into which a man is surprised quite
contrary to his usual character.
5. All such use of provisions for the body, as is known
usually to excite criminal and impure inclinations ; either such
kinds of provision, as people have experienced to have such an
effect upon themselves, or such a measure and quantity. Cer-
tainly, where this is found to be the case, it is not consistent
with temperance, to take the same freedom in the use of those
■provisions, as of others, or as other people may do in the use
of the same tbings without danger, because they find no such
effect from them. This every man, who tenders his own soul,
and the maintenance of his purity, stands obliged to by the gen-
eral precept, " Not to make provision for the flesh, to fulfil
the lusts thereof," Horn. xiii. 1 i.
6. Such studied and customary gratifications of appetite, as
tend to settle the spirit in a sensual frame, or a strong turn
and addictedness towards bodily satisfactions, should not be es-
teemed harndess things by a Christian : " The carnal mind is
enmity against God," and find a Christian work for conflict
all his days ; and while he feeds his body, it should be his en-
deavour, as little as m;iy hv, to feed that. This makes fre-
quent and liigli feasting, though it should not be attended with
any of the bad consequciices already mentioned, yet to be inex-
TEMPERANCE. .317
podient and danoferous for most people. Thouoh all feastiiiir a better
state, but to be ready to say, * It is good to be hei'e, I would
live here alwavs, if I might have mv option.' Tlie frame here
xjcommeuded is, not to be contented with anv state upon eartii
x3
^1^
S'^d CHRISTIAN CONTENTMENT.
as our portion. St Paul, in the third chapter of this epistle,
describes men of that character, who so mind and aftect eartlily
things, as " enemies of the cross of Christ ;" and, in op-
position to them, gives it as the character of himself and other
Christians, *' Our conversation is in heaven," ver. 19, 20,
On the other hand, it is not inconsistent with the grace "^f
contentment, to have a sense of any thing ungrateful or un-
easy in our present lot. To be without that would be stupidi-
ty, and not contentment. Nor will every desire or regular
endeavour to better our outward circumstances, be an argument
of discontent. Such desires are the foundation of diligence and
industry in men's callings, which serve so many good pur-
poses in the world : and God himself encourages men, by
temporal promises, to diligence, to make the improvement of
their worldly condition a subordinate end to their labours.
But true Christian contentment with our state and lot, com-
prehends in it such things as these :
1 . That our desires of worldly good are low and moderate ;
that we are not eager after much, nor " s(iek great things for
ourselves ;" but tliat our desires be reduced within the bounds
of necessity and reasonable convenience, or at least are not hot
and impetuous after more. To this the apostle exhorts, 1
Tim. vi. 8. " Having food and raiment, let us be therewith
content ;" that is, let us be able to acquiesce and be easy,
thougfh we should be allowed no more. We find Jacob form-
ing his desires with such moderation at his setting out in the
world, and when he was to enter upon a journey of some
length and distance from his father's house : he asked not
riches and grandeur, but that *' God would give him bread to
eat, and raiment to put on," Gen. xxviii. 20. And it will
be the Avisdom and the happiness of other young peo])le, to set
out in the world without mounting their desires Aery high ; at
least with a resolution to be easy, though they should be able
to compass no more than a subsistence. A man that cannot
be easy with that, knows not in truth what would make him
easy ; for covetousuess is insatiable. We see people arriv-
ing at one enjoyment after another, which once seemed the
top of their ambition ; and yet so far from contentment, that
their desires grow faster than their substance ; and they are
as eager to improve a good estate when they are become
masters of it, as if they were still drudging for food and rai-
CHRISTIAN CONTENTMENT. 3^
ment. Christ warns us ag-ainst tliis sort of covetousness,
whicli consists in insatiable desire : *' Take heed, and beware
of covetousness ; for man's Hfe consisteth not in the abundance
of the tiiiniJ-s which he pos^sesseth," Luke xii. 15. In the
parable which immediately succeeds this caution, the rich fool,
v.hom Christ describes and blames, is charoed with no injus-
tice or evil practices, but only with insatiable desires of abun-
dance, and too intense a conct'rn "to lay up gfW)d8 for many
years. The apostle exhorts the Hebrews, c])ap. xiii. 15.
*' Let your conversation be without covetousness, and be con-
tent with such things as ye have !" loi; rra^Sm, present things.
Till we arrive at such a temper, that we can be content and
easy with what we have at present, covetousness is predomi-
nant ; and the same principle will keep us uneasy in any fu-
ture circumstances, when they may become present.
2. That in all our views of bettering- our worldly condi-
tion, we indulge not immoderate cares. A prudent care of
our affairs becomes us as reasonable creatures, and as Christ-
ians. But a contented mind will not allow us to over-do
herein. And we may over-do, either by engaghig in a great-
er variety of cares than wa can manage with composure of
mind, and inconsistent with our other duties, or by sutifering
any particular cares to run out into anxiety.
Some, from their eager desire of gain, drown themselves in
such a variety and hurry of business, as is beyond their capaci-
ty and head to manage. Such a conduct generally defeats its
own end, and issues in disapj)ointment and loss for this world ;
but especially it is prejudicial to men's souls, either not leaving
them reasonable time to attend to their better interests, or fol-
lowing them into their reading, and hearing, and ])raying, so
that they cannot perform them without great distraction of
thought, or presently wearing ofi" any good impression made
upon their spirits. Our Saviour cautions his disciples against
tliis, as well as intemperance, Luke xxi. Si>. ** Take heed to
yourselves, lest at any time your hearts be overcharged with
surfeiting and drunkenness, and cares of this life, and so that
day come upon you unawares." 'And if it concern us to tidve
heed lest this should be the case *'at any time," what must
be the miscliief and danger of a perpetual hurry of woildly
bushiess, when men launch out beyond their flepth, and j)ossi-
bly cannot retieat and discngaiie themselves when they will?
X i
328 CHRISTIAN CONTENTMENT.
Others, tliough they may not enter ii])on an undue multipli-
city of business, yet are intemperately solicitous about that in
which they do eng-age, that is, about the issue and success of
their ])rojects and endeavours. They are not satisfied with
having acted the proper and prudent part incumbent on them,
and then to leave the event to God ; but torment and rack
their minds about that which is not in their own power. This
is that sort of "taking thought for to-morrow," against which
our Saviour cautions. Matt. vi. 34. ; and tliat sinful careful-
ness, from which the apostle dehorts us, Phil. iv. 6. "Be
careful for nothing ; but in every thing, by prayer and suppli-
cation, with thanksgiving, let your requests be made known
unto God." Anxiety is an evident mark of discontent, and
will be a certain linderance to contentment in any condition,
as long as it is indulged.
3. That whatever our present condition be, Ave cheerfully
submit to the providence of God in it. In opposition to all
murmuring complaints of him. though our lot should be strait
and uneasy. Christian contentment essentially includes in it a re-
spect to divine providence in all our circumstances, and an hum-
ble acquiescence in the disposals of it. If we " fret against the
Lord," because things are not according to our mind, we fly in
the face of the great Governor of the world, and instead of help-
ing ourselves, shall vastly increase our diflrtculty, by making
him our enemy. But when we have u])rightly done our part,
whatever the event be, it becomes us to say M-ith Eli, 1 Sam.
iii. 18. " It is the Lord, let him do what seemeth him good."
If any comfort, which may appear desirable in itself, is denied
us, there should be a placid submission, upon the foot of what
Jacob told Rachel, when she was discontented for want of
children. Gen. xxx. 2. " God hath withheld from thee the fruit
of the womb." It was a truth which became a better mouth than
that of Balak, when he said to Balaam, Numb. xxiv. 11.
" The Lord hath ke])t thee back from honour ;" and it should
be a quieting thought to good men, whenever they are dis-
apjwinted in such expectations. If you have not that success,
by an industrious a})plication to business, as others aroimd you
have, it should be a thought j)resent with you, " The Lord
maketh poor, and maketh rich, he bringeth low, and lifteth
up," 1 Sam. ii. 7- Contentment, as a grace, includes in it
this regard to God.
CHRISTIAN- CONTENTMENT. 3^29
4. That we are so easy witli our own lot, as not to envy
others who may he in more ]jros))erous circumstances. Envy
is an infalhhle mark of (Hscontent. Duty to God, and clmrity
to our nei<2^1ihour, woukl inchice us to take pk'asure in the wel-
fare of others, whether we immediately share in it or not. A
i'ontentod mind, upon the jirineijdes of religion, would natural-
ly fall into such rejections as these, if we see other men pos-
sessed of a larg-er affluence of comforts than we ; * The love
or hatred of God, are not known hy such things as tljese.' If
our more prosperous neiglihours should he had men, their riches
may he to their hurt, and the prosperity of fools may destroy
them. If they he good men, God, who knows what is liest
for every one, njay know it safer for them to he entrusted with
such comforts, than it would he for us ; that they may he great
mercies to them, and yet would prove too strong temptations
for us. Or, if that should not he the case, yet " shall not
God do what he will with liis own?" Or shall my eye be evil
against my neighhour, hecause God is good to him ? ]\Iatt.
XX. 15. As charity, so contentment envieth not.
5. That we are so flir satisfied with our present condition,
whatever it be, that we will not use any unlawful means to
better it. It is a certain sign that our minds are not brought
down to the pleasure of God in our lot, if we can allow our-
selves to go out of God's \\ay in any instance to change it.
He that is possessed of the grace of contentment, will not
allow himself, whatever inconveniences may accrue to his
body, to venture upon the displeasure of God, aiul the viola-
tion of his conscience, to remove them. He cannot find in
his heart to mend his circumstances by any acts of injustice,
or fraud, or violence, or by making sliij)wreck of faith and of
a good conscience. The a])ostle opposes to contentment such
a disposition that men "will he rich," 1 Tim. vi. 8 — 10.
They Xiill he so at all adventures, whatever it costs them,
though they should sacrifice princij)le, and religion, and honor,
to the obtaining of their end. We are told particularly the
mischievous ettects of such a resolute determination in this
case : ** They that will be rich, fall into temptation, and a
snare, and into many foolish and hurtful lusts, which drown
men in destruction and perdition. For the love of money
(such a love of money, or covetousness,) is the root ot all
e\'il ; which, while some have coveted after, thev have erred
330 CHRISTIAN COxNTENTMENT.
from the faith, and have pierced themselves through with
many sorrows." When the Roman soldiers came to John
the Baptist, among others that were struck v.ith the novelty
of his preaching and baptism, and asked him, " And what
shall we do ?" John wisely addressed them, suitable to their
temptations, witli these advices, Luke iii. 14. " Do violence
to no man, neither accuse any falsely, and be content with
your M'ages." The soldiers were pinched with their narrow
allowance, and too apt to injure other people to make up that
defect, either by using violence or false accusations, that they
might reap the plunder of other men's goods. John, there-
fore, particularly cautions them against these ill ways of pro-
viding for themselves, and exhorts them to contentment with
the allowance of their station, as an effectual preservation
against all such irregular courses.
6. That we make the best of our condition, whatever it
may be. We are too prone to cast our eye only upon the
dark side of our condition. But a contented man will impar-
tially survey all the circumstances of his lot, and that will
soon enable him to discern many things fit to alleviate and
balance his uneasiness. He will reflect in such a way as
this : — ' If I have not so large a share as some others, yet
have I not enough to carry me through the world ? If I
have not a large provision made for time to come, yet hath
not God hitherto given me my daily bread, and what occasion
have I to distrust him for the future ? If I have not enough
to gratify every random inclination, yet have I not sufficient
to supply real wants ? If I am denied some things which I
desire, yet is not this the case of the great and of the most
abounding ? If others prosper in the world more than I,
yet are not some more distressed ? If I live more directly
upon providence, yet have not goodness and mercy followed
me all my past days ? And why should I doubt, but that in
the way of duty they will follow me " ail the days of my
life ?" If I have not every thing I wish for, yet have I not
unspeakably more than 1 deserve ?* A disposition to content-
ment readily cherishes itself with such considerations. — But it
will be proper farther to she^v,
II. How such a frame is to be learned.
The apostle declares, that he hud learned this. In our
CHRISTIAX CONTENTMENT. 331
present dej)raved state, it is not a temper to wlilcli we are
naturally disposed : whether we look into our own he;irts, or
observe the world about us, we may easily [)ercei\'e this.
Whoever is possessed of it, is a learner before he attains it.
And without doubt the aj)ostle means, that he learned it in the
school of Christ ; by laying to heart the principles inculcated
by Christianity, which were sufficient to animate such a tem-
j)er, by improving every other advantage fit to form him to it,
and by the gracious teaching of the divine Spirit making all
successful. Thus he learned it gradually, and became from
time to time a better proficient. So may, so ought we to
arrive at such a temper.
1. Christianity sets in view tlie most solid principles of
contentment, and the strongest motives to it. Such as.
The perfections of the blessed God, whose providence dis-
poses our lot. He is just and righteous in all his proceedings.
As a perfect being, and "the judge of all the earth," he
cannot but do right. If we firndy believe this, though we
should not be able to account for some particular administra-
tions, yet we shall readily impute that to our own ignorance
and narrow views, rather than call in question so indisputable
a principle : whatever occurs, we shall '* ascribe righteousness
to our Maker," Job xxxvi. 3. His almighty power is another
reason to silence every nmrmur ; for what advantage can it be
to rej)ine at our lot, when we are entirely in his hand, who
'* doth whatever pleaseth him in the armies of heaven, and a-
mong the inhabitants of the earth," Dan. iv. 35. Nor is tliis
absolute power in the hands of a malevolent and unkind being,
but one of infinite goodness, who loves his creatures, and con-
sults their good ; and has unening wisdom to judge in every
case, and for every person, what is best fc them. We "know
not what is good for" ourselves in " this life ;" we have often
found already, that if we had had our o\vn desires, it must
have been in anger, and to our real prejudice. What reason,
therefore, have we to be content, and even to rejoice, that
" our times are in God's hands ?" Christ, in his sermon upon
the mount, strikes at the root of distrustful and discontented
cares, by representing the bounty and the wisdom of provid-
ence : the bounty of it, as extending to the meanest creatures,
to " the fowls of the aii," Matt. vi. *2(). ; and the wisdom
332 CHRISTIAN COXTEXTAIENT.
of it, III that " our heavenly Father knows what we need,''
ver. 32.
The relations in which we stand to God, still enforce the
argument to contentment. As we are liis creatiu^es, we are
rightfully at his dispose. " Wo to him that strives with his
Maker : let the potslierd strive with the potsherds of the earth :
shall the clay say to hiin that fashioneth it. What makest
thou ?" Isa. xlv. \). We forget our condition and original, if
we acquiesce not in the determination of the Author of our
beings. This consideration, that all is derived from God,
composed Job into a ca]m. Job. i. 21. "The Lord gave, and
the Lord hath taken away ; blessed be the name of the Lord."
If we consider ourselves, farther, as such who have offended
him, and forfeited every benefit, even life itself, can there be
any just reason for discontent, because we enjoy not all the
comforts we can think of? It is grace, that we have any left.
But especially, if we can justly hope, that we are his children
in the most distinguishing sense, this may well reconcile us to
any circumstances of our lot here. If we are brought into'his
family by Christ, so that he is our Father, our friend, and our
God, we have a satisfying portion, how little socAer we may
enjoy of wordly good, and may justly say with Jacob, Gen.
xxxiii. IL *' I have enough ;" or, as it is in the Hebrew, " I
have all things :" for if God and Christ be ours, " all things are
ours," as far as God sees that tliey ^^'ill conduce to our real
interest, 1 Cor. iii. 2L "Distress, or famine, or nakedness,
height, or depth, shall not separate us from the love of God,
which is in Christ Jesus our Lord."
The fulness and extent of the divine promises, is a constant
reason for contentment. These are breasts of consolation,
from which we may draw refreshment in every state of life ;
they are, either particularly suited to our circumstances, or
more generally comprehend them. That one promise of
*' God's being with us," might carry a Christian cheerfully
through life. Upon this principle the apostle recommends con-
tentment, Heb. xiii. 5. " Let your conversation be without
covetousness, and be content witli such things as ye have ; for
he hath said, I will never leave thee, nor forsake thee." In
the most solitary or mean condition, we cannot be alone or
destitute, if *' the Father Is with us."
The various mercies which actually attend us in every
( HinsTIAX CONTKNr.Mr.NT. 3-S3
Mate, if tliey be observed and seriously meditated upon, will
strongly oblige to contentment. \Ve are never in so low and
uneasy circumstances in this world, that there are no mixtures
of mercy and favour. W we have not abundance, yet have
we not necessaries ? " Lack we any thing- ?" If we lose some
dear relation, yet are not others left? If we have met with
some disappointments yet are we strij)ped of our all ? Have
we no instances of a lower and straitcr condition than our
own ? Certainly we must be very ungrateful to God, to over-
look the advantageous ])arts of our lot, because of some cir-
cumstances which we would not choose.
The shortness of our time below, and the approaches of
death, loudly speak the reasonableness of contentment with our
])resent condition. A traveller will be contented on tlie road
with the accommodations he meets with, though they should
not be the best, upon the prospect that he is going home,
where he shall have better ; especially if he expects to be soon
at home : so a Christian should be easy with his lot in his
short pilgrimage through this world ; which he knows is
shorter, compared with eternity, than the longest journey he
can undertake, compared with the rest of his life on earth ;
and especially if ^^'e consider tliat we can carry nothing home
with us, which will be of service beyond the grave, more than
the poorest can ; a consideration by which the apostle enforces
contentment with a small allowance by the way, 1 Tim. vi. 7>
8. " We brought nothing into this world, and it is certain we
can carrv nothing out. And," or, " therefore, havhig food or
raiment, let us be therewith content."
If we look to the eternal world before us, the argument will
gather farther strength. If we view the finished misery of
sinners that have shot the gulph, who have not so nnich as a
drop of water to cool their tongue, " AVherefore should a Uv-
ing man complain 1" a man still among the living, and in the
possession of some comforts, who yet is conscious that he de-
serves to have his lot with the other ? On the other hand, if
we can entertain hope of heaven as a state we are designed foi-,
where every w^ant shall be sup])lied, and where perfect unmixed
happiness is ready for us ; how unbecoming such expectants
is it, to fret at our circumstances in the very short intervening
passage.
Finally, the folly and mischief of discontent is fit to be re-
33 t CHRISTIAN CONTEXTMENT.
presented to our miiids, to fortify them*against it. Fretting
and uneasiness is not the way to amend our circumstances ;
which is an argument suggested by our Saviour, Matt. vi. 27.
" Which of you, by talcing thought," or anxious carefuhiess,
" can add one cubit to his statuie ?'* The word we translate
stature, signifies, indifferently, either stature or age ; and, ac-
cordingly, we may understand Christ to intimate, that we cannot,
by our carefulness, add either to the growth of our bodies, or
to the length of our lives ; and, therefore, we should, without
anxious solicitude, rely upon God's providence, in the way of
ordinary industry, for what he sees convenient for us. Dis-
content is not a likely way to obtain the favour of providence
for bettering our condition, nor will it fit us to take the more
proper "steps on our part toward the accomplishments of our
desires. It rather provokes God to walk the more contrary
to us, and discomposes our own minds, so as to render them
less apt for any prudent endeavours. It increases every un-
easiness, instead of lessening it. It adds the weight of guilt
to any burthen. It obstructs our enjoyment of the mercies we
have, and our thankfulness for them ; and is often the parent
of many great sins, which, otherwise, would be very remote
from men's thoughts. And it is a great disparagement to
our holy profession in the view of the A^orld.
2. Christianity furnishes us with the brightest patterns of
contentment, to enforce the jjrecepts of it, and prevent our
despair of attaining it.
Such a declaration as that in the text, is one of the most
persuasive recommendations of the practice. The apostle
had learned this, and yet he Mas now in low and strait
circumstances : he had now learned to be content in any state,
and he could say this, after he had passed through a great
variety of difficulties, had been " in weariness and painful-
ness, in watchings often, in hunger aiul thirst, in fastings
often, in cold and nakedness," 21 Cor. xi. 27- We are to
consider this apostle of the Gentiles as set forth herein, as
well as in his obtaining mercy at first, "for a pattern to
them M^hifh should after believe."
But especially the Lord Jesus is the great pattern of all
liis followers in this excellent grace. The Lord of glory
stooped to the lowest abasement : " Though he was rich, yet
for our sakes he became {>oor j" not only M'as found iu fashion
nilllSTIAX COXTKXTMENT. 335
as a man, but appeared in the world, from his cradle to his
grave, in a state of meanness ; in his younger years he passed
for a ('arj)enter's son ; and when he came abroad into liis
public ministry, '*had not a place" of his own " where to lay
his head." Yet throug-h the whole of his course, not one ex-
pression of discontent was heard : but his behaviour was p«'r-
fectly suital)le to one, that considered himself as come into the
world to perform the work assigned him, and that was ready
to leave it as soon as that Mas finished. We should all look
upon ourselves in such a view, and look to the example of
Jesus, to excite us to be like-minded.
3. Christianity directs us to the most elfet'tual teacher, to
make these considerations and helps successful for our actual
learning the lesson of contentment ; to impress the motives of
the gospel upon our hearts and consciences ; and, while we
are beholding the amiableness of Christ's pattern, *' to change
us into the same image." And this is the good Spirit of
God. Who teaches like him ? Under his inlluences, Paul
became such a proficient. And he is equally ready to })erform
his kind oflBces for us, if we desire his aids, and are heartily
willing to learn of him.
Inference 1. The present state should be considered by us
as a state of learning. There are many important lessons,
which we are all concerned to learn in Chrijst's school ; this
of contentment among the rest : and there will be constant
room, while we are in the body, for learning every one of
them better. The apostle, indeed, in the text, says, that he
had already learned to be content. But when he had declared
in this very epistle, that '* he had not already attained," that
is, perfectly, we cannot understand him, that he ^as become
such a proficient in contentment, as to have no room left for
farther improvement ; but only that he had attained this skill
in a competent measure. They are truly commendable who
have made a proficiency above others, or above what they
were themselves formerly, in any Christian excellence ; but
they should be still aspiring to the highest form.
2. More depends upon our own spirits, than upon our
outward condition, in order to contentment. Paul could say,
he had learned to be content, " in whatsoever state he was."
This was not because he could choose his own condition, but
S36 CHRISTIAN CONTF.XTMKNT.
because liia s})irit was so regulated by the grace of God, that
he could be reconciled to any condition. Most people judge
otherwise ; they imagine they could be content and at rest, if
they could obtain such a comfort which their hearts are now
set upon, if they could arrive at an estate of such a size as
would su|)ply their present wishes. Vain thought ! If they
are gratified in their present desire, a ^vorldly nnnd unmorti-
fied will outgrow their acquisitions ; new wants and new con-
tiix'ances will start up, and they will be as far from satisfaction
as at their setting out. A low condition, considered in itself,
may seem to give the strongest temptations to discontent ; but
if we consult experience, we shall find the rich and the power-
ful as frequently strangers to an easy mind, as those in a mean
state of life. The reason is, their irregular inclinations, and
insatiable desires, are enlarged with their substance ; and,
therefore, all they have passes for nothing, because their own
distempered appetites will not let them rest.
We have a lively instance of this in Haman. If his de-
sires could have had any bounds, one would think he had all
in possession that heart could wish for. See how he reckons
it up himself to his friends, Esth. v. 11, 12. " He told them
of the glory of his riches." He had amassed together vast
treasures, and was enabled by that means to live in great
splendor. " And the multitude of his children." Many heap
up riches, but have neither child nor brother to inherit them ;
but Haman had a multitude of his own descendants, no less
than ten sons, whatever other children he had ; so that he
might have hopes that his house should continue for ever, and
his dwelling-jjlace to all generations. " And all the things
wherein the king had promoted him." The several high
offices, and stations of trust and honor, which he had confer-
red upon him. " And how he had advanced him above the
princes and servants of the king." He was prime -muiister,
took place of the greatest princes, who were natives of the
country, and of the highest officers of the court, w^ho all paid
him the next honors to the sovereign himself. " Yea," says
he, *' Esther the queen let no man come in vt^ith the king unto
the banquet which she had prejjared, but myself; and to-mor-
row am I invited unto her also with the king." He thought
himself to stand as high in the queen's favor as in the king's :
and from the distinguishing marks of regard he had from
CIIKISTIAM fOXTENT.MEXT. StiJ
both, and from the new invitation sent him for the next day,
he had reason to apprehend that he Avas estahhshed in his hif^h
dignity. But in all this aoreeahle situation of his affairs, is
the man contented? No; he immediately adds, ver. 13.
" Yet all this availeth me nothing", so long as I see Mordecai
the Jew sitting at the king's gate. ' Tvlordecai had denied
him the respect and reverence which he expected, and this
spoiled the enjoyment of all his delights. His haughty mind
could not brook one man at court, who would not cringe to
him ; so that he could not relish the obeisance ])aid him by all
the rest : his riches, his children, his power, his dignities, all
a\'ailed him just nothing.
This strange, but very striking instance, is a full evidence,
that the largest collection and the greatest variety of worldly
good, will not produce contentment ; that a small uneasiness,
the not having a single appetite or passion gratified, will take
away the relish of what is agreeable in life, if such an appe-
tite or passion is allowed to be headstrong ; and, therefore,
that no condition can make us happy, unless a foundation be
laid for it in the due regulation of our own spirits.
3. Let us, therefore, labour to have our minds so formed,
that they can be content and tolerably easy in any state of life.
Let us endeavour to carry such a temper along with us, that
we can comport with any condition, and make the best of it ;
or else, in truth, there is no condition which will not furnish
occasions for discontent. The apostle goes on thus to explain
his attainment, ver. 12. "I know both how to be abased, and
I know how to abound ; every where, and in all things, I am
instructed, both to be full and to be hungry, both to abound
and to suffer need." Now, what is this universal for con-
tentment through all the changes of life ? It nmst consist of
these ingredients : a low opinion of this \vorld, and mortified
affections to the things of it ; a lively faith in the promised
realities of the life to come ; comfortable hopes of our own
^itle to the heavenly inheritance ; and a liearty resignation to
the disposal of our heavenly Father for our circumstances by
the way. By means of these we shall enjoy a happy calm
through every state, and without these we may be overset in
any.
y
SERMON XXVI.
CHRISTIAN PATIENCE.
Heb. X. 36.
For ye have need of patience, that after ye have done the
mil of God, ye might receive tJie promise.
PATIENCE is very near akin to the grace of content-
ment, which I have been last upon : and yet tliere is a
difference between them. Contentment properly respects om*
worldly condition, only as it is supposed capable of raising
higher, and as our possession of the good things of life is not
complete. Patience respects the evils of life, which we are
actually feeling ; or some future good, which we have ground
to expect, but that is as yet delayed. And the apostle, in the
text, compared with the context, represents Christians as need-
ing patience in both these respects.
He reminds those converted Hebrews to whom he MTote,
how they had already been called to suffer for Christ, and
how well they had acquitted themselves in the trial, ver. 32,
33, 34. " Call to remembrance the former days, in which,
after ye were illuminated, ye endured (the word signifies, ye
endured with patience,) a great fight of afflictions. Partly
while ye were made a gazing-stock by reproaches and afflic-
tions, and partly whilst ye became companions of them that
were so used. For ye had compassion of me in my bonds,
and took joyfully the spoiling of your goods, knowing in your-
selves that ye have in heaven a better and an enduring sub-
stance." But their warfare was not yet accomplished j and,
CHRISTIAN' PATIKXCE. 839
therefore, he exiiorts tliem to maintain the same temper, ani-
mated by the same lioj)e, ver. 35. " Cast not away, therefore,
your confidenee, which hath great recompence of reward."
' Quit not the patience, tlie courage, and freedom, you have
used in maintaining your profession ; for the rewards you ex-
pect, will make full amends for all the trials which may be yet
behind, as well as for those already undergone.' And, there-
fore, stop not short of the prizences of it are considered as out of sight and future : but
patience will fix us in this reckoning, *' that the sufferings of
this present time are not worthy to be compared with the glo-
ry-which shall be revealed in us ;" and that the recompences
in prospect are worth waiting and suffering for too. If we
are ready to despond of success, when we think of the strength
or subtlety of our enemies, the variety of our work, and our
own weakness, patience will suppress every misgiving thought,
and embolden us to conclude, that " he who hath delivered,
and doth dehver, will yet deliver ;" that he will " keep us
from falling-, and fulfil in us the whole good pleasure of his
-goodness, and the work of faith with power," if we endeavour
sincerely to finish w^ell.
3. Patience will fortify against any unlawful methods for
accomplishing our dehverance or desires. It is natural to
all under burthens, to cast about how they may help them-
selves, or to consult proper means to obtain what tliey wish
for. Now, it is the work of patience to restrain from any
sinful ex])edient which may seem to promise relief: ** He
that believeth, sliall not make Isaste," Isa. xxviii. iG. The
pitient man resolves rather to bear any trouble, than go out of
God's way to ease himself : he will reckon it the same thing
to have no way at all, as to have no lawful \vay of dcliver-
y3
oi'i CHRISTIAN PATIENCE.
ance from his affliction. When the Philistines were coming
against Saul with a formidable army, and his own people were
much discouraged and afraid, he would not wait for deliver-
ance in God's time and way, but he went himself, and " of-
fered a burnt-offering," 1 Sam. xiii. 9. This was his im-
patience ; and though he promised himself much from it, yet
it cost him dear. If he had ])atiently staid a little longer,
God would have " established his kingdom upon Israel for
ever." But for this hasty step, God deprived both him and
his family, ver. 13, 14. Patience will not suffer a man to
apply to any doubtful course, much less to venture upon any
known sin, to precipitate, his release or satisfaction.
4. Patience disposes a man to go on in the way of his duty,
whatever discouragement may arise from the pressure of his
troubles, or the deferring of his hopes. This is the most es-
sential part of patience, to persevere in our proper work and
our Christian course, whatever weights and burthens attend
us, whatever it may cost us, and though the success and bene-
fit of our endeavours do not immediately ensue. The impa-
tient in such a case are apt to be " faint and weary in their
minds," to become remiss in their work, and tired out of their
waiting-frame by sharp and continued trials, if not wholly to
give up in despondency. But " the righteous shall hold on
his way," Job xvii. 9. This is what the apostle exhorts us
to, Heb. xii. 1. to "run vith patience the race that is set be-
fore us," whatever difficulties it is attended with, and for as
long time as our Master, who has appointed it, sees meet to
continue us in it.
These things may be sufficient to represent the general na-
ture of patience. We shall have occasion to be more particu-
lar in the consideration of the second general head proposed,
namely,
II. To shew the need and occasion which a Christian lias
for the exercise of patience. The apostle affirms of those to
whom he wrote, that they had need of patience : and what-
ever might be singular in their case, there is enough in the
common case of all Christians, or, for ought they know, may
be so, to make the same declaration to hold true of them all.
A Christian has need of patience, as well as of the other
CHRISTIAN IV^TIINCE. 3i3
J2^iiices of the spirit, in his way to lieaven. This is one braneli
of the character of every heir of glory, as nuich as faith, or love,
or any other part of the new nature. It is a part of the iin-
ag^e of God in his saints. He is styled " the God of patience,"
Rom. XV. 5. He is long-sulfering-, and exercises much for-
bearance. Thouo^h his perfect blessedness admits not properly
of his suffering- any prejudice, yet he receives many aftionts
from sinful creatures, and notwithstanding them suspends the
execution of his anger, and therein shews, as it were, a power
over Jiimself, as Moses elegantly expressess it in liis prayer,
Numb. xiv. 17» 18. " Let the power of my Lord be great,
according- as thou hast spoken, saying. The Lord is long-suf-
fering, and of great mercy," &c. As if he had s-aid. Yet
give another instance how thou canst restrain thy just anger,
by sparing again this provoking people. Now, there nmst be
some resemblance of our heavenly Father in all his children,
in this as well as other representations of him : they must /J?'o-
j^c'rlij exercise a power over themselves to restrain their passions,
and keep possession of their souls, under the various provid-
ences of God. Hence patience is reckoned up as a branch of
the godlike nature in us, 2 Pet. i. 6. ; and long-si/Jfcring is
one of jJie fruits of the spirit, Gal. v. 2^. and what all the
elect of God are pressed to put on, Col. iii. IQ.
Christians have need of ])atieiice, in conmion ^vith the rest
of their fellow-creatures. All have some exercises of patience
in this life, and Christians share in the common lot. They
are no more exempted than others from the vanity and uncer-
tainty of the present state. Pains and diseases, loss of friends,
ingratitude, disappointments in their affairs, and all the var-
ious troubles to which man is born, fall to the lot of good and
bad promiscuously. In these things *' there is one event to
the righteous and to the wicked," Eccles. ix. 2. And they
must, as well as others, fiequently continue expectants for a
long time of many outward comforts and benefits they desire ;
and, therefore, they have need of patience as well as others ;
and God would have them to be examples to the rest of the
world, in the exercise of patience under tlie same circumstances
with them.
Besides this, Cluistians, as such, have more need of pa-
tience than others ; and the greater advances they make in the
Christian life, still so much the more occasion they have for itz
Y I
Sit CHRISTIAN PATIENCE.
they often meet with peculiar exercises upon the score of their
goodness, suffering's of one kind or other fur the sake of Christ
and a good conscience. Such is the temper of the world, that
it seldom fails to hold true in some degree, th^t " all that will
live godly in Christ Jesus, must suffer persecution," 2 Tim.
iii. l!^. The church is seldom long without open persecution ;
and when it enjoys, what may comparatively he called resty
yet the number of those who are really religious is so dispro-
portionate to the bad, that they generally meet with some un-
grateful distinction from those among whom they live : they
can hardly escape reproach, if they are treated no worse.
Now, all such things are trials of patience. And " their dis-
position toward the promised blessedness, makes the deferring
of that a trial peculiar to them." Earthly minds are strangers
to any exercise of patience in this case : if they might, they
would live here always. But a Christian has fixed his portion
in God, and he expects not his full happiness in him till he
arrives at heaven, and therefore he prefers that world to this.
And the higher advances he has made in knowledge, and
faith, and meetness, and assurance, so much the more will the
deferring of his blessedness be a trial of his patience.
Those Christians who have exercised much patience already,
yet still have need of it to the end of their lives. It is the
scope of the text, as I observed at the beginning, to admonish
those who were partakers of this grace, and had given in-
stances of it, that still they had need of it : they had yet need
of more patience, and room to acquit themselves better in
farther trials.
But that which I would a little more particularly insist up-.
on is, the consideration which the apostle intimates, upon ac-
count of which they had need of patience : That after ye
have done the mil of God, ye might receive tJie promise.
This gives us a lively representation how necessary this grace
is, in several views we may take of it.
1. A Christian has need of patience, to persist in doing
the will of God, even in his ordinary course. The certain
and known duty of a Christian in his way to heaven, independ-
ent of those particular circumstances which are made the lot of
some, calls for a good measure of patience to do it well ; for
there is some diiliculty and exercise in a Christian course in
the best state of things thtit this world will admit. Hence a
CIIllISTIAN PATIENCF. 315
" patient continuance in well-doing," is a character re(jiiibite
to every Christian, Rom. ii. 7«
Many of the constant duties of tlio Cluistian life, are un-
avoidably a weariness to the flesh. Prayer, and reading-, and
liearing, cannot he performed without pains ; and patience is
needful for that reason.
Indwelling sin is fre(|uently making opposition, so that
" when we would do good, evil is j)resent with us," Rom. vii.
21. This often occasions an uneasy struggle.
We nmst act contrary to the practice of the generality in
many instances of duty. When the world is at the best, this is
the case. If we would a})prove ourselves to God and a good
conscience, we must, in some things, be content to swim against
the stream, to be singular and " not conformed to the world,'*
Rom. xii. 2. but rather, by a contrary practice, with Noah,
*' to condenm the world," Heb. xi. 7' This calls for pa-
tience.
In many cases, we must proceed in the performance of
duty, when we cannot discern the success of past endeavours.
We must still go on striving after the mortification of sin,
though it may appear to us as strong as ever ; and persist in
the use of means for the good of others under our care and
influence, though they have hitherto been unsuccessful. This
is a very considerable trial of Christian patience ; the cha-
riot-wheels are very apt to drive heavily in such circum-
stances.
And in the advances of age, when natural strength and
spirits abate, many branches of duty are necessarily more tedi-
ous and wearisome, as almost every action of life is, and yet
they must not be given over.
U. A Christian hath need of patience to persist in bearing
the will of God, and in doing his duty under it, when his
course is peculiarly imbittered. For instance,
To bear the shock of sudden and uneapected trials, which
are apt to overset a man at once, and to produce hasty thoughts
and unadvised words, both of God and man : " I said in my
haste, I am cut off from before thine eye," Psal. xxxi. 9>Z.
*' 1 said in my haste. All men are liars," Psal. cxvi. 11. I o
suppress a tumult, and keep the mind in frame upon such an
occasion, is a very great attainment. The patience of Job
was remarkable upon this account.
3'iS cmnsTiAX patience.
To bear a succession of exercises, one after another, is still
more. To have God's waves and billows to pass over us, and
yet keep our heads above water, neither thinking him unkind,
or unjust, or unfaithful, nor losing' the use of reason and grace,
is a noble firmness of mind. How illustrious was the com-
posure of Job, when so many messengers of ill tidings came
thick one upon another ! While he Immbled himself under the
mighty hand of God, yet he "fell down and worshipped, say-
ing, Naked came I out of my mother's womb, and naked
shall I return thither ; the Lord gave, and the Lord hath
taken away, blessed be the name of the Lord. Li all this
Job sinned not, nor charged God foolishly," Job i. 20 —
To bear the long continuance of exercises. Many, who
have behaved well upon the first attack, yet have been tired out
by the length and tediousness of afflictions ; they have lost the
possession of themselves at last, after they had suppressed
passion, and discontent, and hard thoughts, for a considerable
time, and have fallen into some indirect course for relief, to
which they could not find in their hearts to listen at first.
Though tribulation is sometimes so sanctified, that it worketh
patience, Rom. v. 3. yet this is far from being its constant ef-
fect. But how glorious the example, when a man perseveres
in patience through a long course of pain, or pov^erty, or re-
proach ! There was this circumstance to magnify the patience
of Job ; though at the same time he is an instance how strong
a temptation the length of exercises is, since even patient Job,
Avho began so gloriously, was occasionally transported into some
sallies of impatience in the course of his trial.
To bear the hand of God, when he touches us in a most
tender point ; not only in small trials, but in great and heavy
afflictions ; if life, suppose, be threatened. The malice of
Satan would not be satisfied, when he saw Job's steadiness un-
der his many calamities, without urging God to put him to this
last trial ; well knowing, that " skin for skin, yea, all that a
man hath, will he give for his life," Job ii. 4. How liard to
have the trial of our faith found unto praise in such a case !
or still to exercise patience when God deprives us not only
t>f things more remote from our hearts, but when he calls
for our Isaacs, when he takes away our idols ! Here
CIIKISTI.W I'ATIKNCE. O 1<7
men arc aj)t to say, I could have borne any thing but
this.
To bear God's rod, when we cannot account for his reasons
and ends in it. When " clouds and darkness are round about
him," yet to believe that "judgment is the habitation of his
throne ;" this is a liard but a glorious display of patience. Job
could say this. Job xxiii. 8 — 11. "Behold, 1 go forward
but he is not there ; and backward but I cannot perceive
him ; on the left hand \vhere he doth work, but I cannot be-
hold him ; he hideth himself on the right hand, that I cannot
see him. But he knoweth the way that I take ; when he
hath tried me, I shall come forth as gold. My foot hath held
liis steps ; his way have 1 kept and not declined."
To bear sharp afflictions, when natural spirits are decayed.
The spirit of a man, ^vhen lively and well supj)orte(l by the
animal spirits, will go a great way to sustain his infirmity ;
but when the spirit is wounded, not only by guilt, but by
weakness of body, sinking distresses, or the infirmities of
age, how much harder are the amiable expressions of pa-
tience !
To bear affliction patiently, when an unlawful way of de-
liverance seems cUrectly to olier itself, and to j)romise relief.
It is hard, in such circumstances, to choose suffering rather
than sinning ; to be content to bear our burthen still, rather
than be eased of it upon such terms : as, in a time of perse-
cution for conscience' sake, if we should have life or liberty
offered us, on condition we will violate the dictates of our con-
sciences ; this is an eminent trial of Christian patience.
3. A Christian hath need of patience, to persist in waiting
to the end to receive the promise. Especially,
If he have lively views of a happy state before him, and
comfortable hopes of his ovni title to it. Here the height of
his Christianity increases the trial of his })atience. The more
]-elishing the heavenly state is to lum, so much the more ar-
dent will be his desires.
If his course be greatly imbittered in the jnean while by
bodily infirmities, by troubles in the world, by tiie removal of
many of Ins pious friends and acquaintances to heaven before
him ; this heightens the exercise of patience to an assured
Christian, from the delay of his hopes.
If his service and usefulness are to appearance much over.
348 CHRISTIAN PATIENCE.
When PuLil was in a strait between two, which to choose,
being- with Christ, or staying- a httle long-er below, he was
content, upon the prospect of future serviceableness to the
church of Christ, to remain long-er in the body, Phil. i. 23,
24. But when an aged servant of Christ, who knows whi-
ther he is going-, but finds that his a?:tive work is done, and
thinks himself laid by as a vessel of little more use ; when
such a one is yet continued waiting- in pain and weakness,
without being capable of relishing the enjoyments, or perform-
ing the business of life, this is a singular exercise cf patience.
And especially.
If he have long thought himself going, just at harbour, but
finds himself driven back again to sea, every such instance is
a fresh trial to him.
A Christian, then, has great need of patience. I pro-
ceed,
III. To shew the w^ay to which Christianity directs us for
'supplying this need, or for furnishing us with the patience re-
quired. And it suggests to us such directions as these :
1. Whatever is a trial of our patience, we should consider it
as the will of God concerning us. This is the justest founda-
tion of patience, and the best preparation for it. It will over-
awe our souls, to do, and bear, and wait, without fretting or
passionate sallies. For what room can there be to repine,
when all is adjusted by one whose " counsel shall stand, and
who will do all his pleasure," and v/ho is a better judge than
ourselves what is fit for us ? Shall not this induce us to say
v/ith a placid submission, " Lord, not as I will, but as thou
wilt ? Let him do what seemeth him good.'* If our work in
some parts of it be ungrateful to flesh and blood, self-denying,
and singular, yet should we not tliink, " Who art thou, O
man ! who repliest against God ?" Should we be lawless, or
receive law from him ? In the whole compass of duty we
are doing the will of God, and that is enough. Are we la-
bouring without visible success ? Yet we should, at God's
command, let down the net again : he may have purposes to
serve by our work, though our direct end in it should never
be accomplished ; or he may accomplish our desire by future
endeavours, though those already past have been ineffectual.
Are we called to sullerings ? V/e ought to remember, that
CHRISTI.VX rATIEN'CE. 31-9
they came not by clKince, but "according to the will of God,'*
. ami tlierefore we may therein " commit the keeping- of our
souls to him in well-doing, as to a faithful Creator," 1 Pet.
iv. 19. We are "waiting till our change conu^ ;" but let us
think, that it is " all the days of our aj)pointed time," Job
xiv. 11'. Before we fiil^ asleep, we must be content to "serve
our generation according to tlie will of God," Acts xiii. 36. ;
to accomplish the measure of service and suffering, which it is
his pleasure to assign us, before we are dismissed. And
though we should, in a great measure, be past active service,
yet if it be his will that we should still remain examples of
waiting, is not that a suHicient reason to wait ]>atiently, till he
hath " fulfilled all the good pleasure of his goodness in us, and
by us ?"
2. We should strengthen our faith in the discoveries of tlie
gospel, and live in the daily exercise of it. The j)rinciples of
faith contain the fittest motives to dispose the mind to a fixed
patience, and an absolute resignation to the divine will in all
circumstances ; and, under the powerful influence of a lively
faith in them, patience will be an easy and a practicable thing.
Therefore, those who actually "inherit the promises," are re-
presented as arriving at them " through faith and patience ;"
through faith as the principle, and patience as the fruit, Heb.
vi. 1'2.
By this means we shall be satisfied that the exercises of our
patience, are not inconsistent with the goodness and favour of
God. In circumstances that bear hard upon us, we may be
ready to conclude, that if these are his will concerning us, they
are certain marks that we are not in a state of acceptance :
whereas faith \v\\\ teach us, that " \\hom the Lord loveth he
chasteneth, and scourgeth every son whom he receiveth ;" that,
" if we endure chastening, God dealeth with us as with sons,"
Heb. xii. (), 7.
Faith will assure us of divine care to moderate our exercises
in proportion to our strength, to support us under them, and
deliver us out of them in due time. Christ assured his fiist
disciples of the special presence of God with then), and care of
them, when he foretold the difficulties they w^ere to pass
through, Luke xxi. ; that " he would give them a mouth and
wisdom, which their adversaries should not he able to resist,"
ver. 15. ; and that " not a hair of their head should perish,"
3.^0 CHRISTIAN PATIENCE.
ver. IS.; and thereupon exhorts them "patience to possess
their souls," ver. 19. If any should say, that this was an en-
couragement pecuhar to them, the gospel has left one sufficient
to support every true believer, 1 Cor. x. 13. " God is faithful,
who will not suffer you to be tempted above that ye are able ;
but will, with the temptation, also make a way to escape, that
ye may be able to bear it.
Faith will refresh us with the prospect of a blessed is-
sue of all ; that " blessed is the man that endureth tempa-
tion ; for when he is tried, he shall receive the cro\Mi of
life, which the Lord hath promised to them that love him,"
Jam. V. 12.
3. We should carefully cultivate the principle of love to
God. That is the character of those who are declared blessed
in the place just mentioned, and entitled to the crown of life
after their trials. If, then, we love God in the darkest hours,
we may take the comfort of that promise, and suppress all im-
patience in view of the approaching reward. And besides
this, a strong affection to God will naturally put a good con-
struction upon all his pleasure. We shall not think much of
any service to which he calls us, when it is not only " the
work of fiiith," but "the labour of love," 1 Thess. i. 3.
Then no sufferings for him will be accounted hard, but we
shall rather " rejoice that we are counted worthy to suffer
shame for his name." No waiting will be thought unreason-
able, while we are satisfied he loves us ; and our love to
him induces us to interpret all delays as consistent with that.
4. Let us often represent to our minds the present advant-
ages of patience. It is its omii reward, as impatience
is its own punishment. What more advantageous view
can be given of patience, than that of our Saviour, that
by it we shall *' possess our souls ?" We shall keep
reason and grace in the throne, and be capable of enjoy-
ing ourselves in all events ; whereas impatience lays aside the
man, and either sets up the brute or the devil in us, leads us
to act a foolish or an outrageous part. Patience lightens our
burthen ; impatience doubles it, piercing the heart through
with many sorrows. Patience is the likely way to disarm an
enemy, it pleases and honours God, and keeps us in a posture
to receive a deliverance from our troubles, or the accomplish-
ment of our hopes, with a double relish.
CHRISTIAN rATlF.XCF. .S J 1
5. We slioulil often contemplate tli«^ great examples of pa-
tience : " 15e followers of them, who through faith and patience
inherit the promises," Heh. vi. 12. "Seeing we are compas-
sed ahout with so great a cloud of witnesses, let us — run with
})atience the race that is set before us," cha]). xii. 1. The ob-
servation of the great patterns of |)atlence will convince us, that
it is a practicable thing, nnd that the best of men have often had
the most trying exercises ; and it will be of use both to direct
and excite to the ])ractice.
Let us especially look unto Jesus for this purpose. Think
what trials of patience he met with ; the most difficult work
to be jjerformed, wherein he otten met with the contradictions
of sinners ; the severest sufferings to be undergone ; and a
time to wait till his work was finished ; for it is often observed
in his lustory, that his time was not yet come. Let us
observe, also, how he behaved in all these circumstances of
trial ; with the utmost regard to the will of (jod. This
he came into the woild to do ; though that was the most
amazing instance of humiliation, Heb. x. 7« When his last
sufferings were at hand, while he expressed the desire of
human nature, *' Father, save me from this hour," he breath-
ed also the calmest submission to his will, *' Father, glorify thy
name," John xii. 27, 28. ; and in another evangelist, '* Not
as I will, but as thou wilt," Matt. xxvi. 39. His patience
was as illustrious to his injurious enemies, praying to his Fa-
ther on the cross to forgive them, Luke xxiii. 34. ; and,
*' when he was reviled by them, he reviled not again." And
though he could have no relish for this world, any farther than
to do good in it, yet he was content to stay God's time for fin-
ishinor his work, though he was straitened with desire till it
Avas accomplished, Luke xii. 50. Here was a perfect pattern
for us to follow in the way to perfection.
But the examples of others of the excellent of the earth in
this grace, are not without their use. As the apostle refers
us, Heb. xii. 1. to the most eminent saints in general of the
Old Testament, for an example of patience, as well as of faith ;
so we are directed in particular to *' take the prophets, who
spoke in the name of the Lord, for an example of suffering
affliction, and of patience," Jam. v. 10. Many of them, un-
der the darker light of the Old Testament, as they mot with ill
treatment, and that for their fidelity to God, so^were illustrious
'352 CHRISTIAN PATIENCE.
patterns of patience. The apostles were the like undt^r the
New Testament ; they were '* our brethren and companions
in tribulation, and in the kingdom and patience of Jesus
Christ," Jlev. i. 9. You may see tlieir case in that of 8t.
Paul, 1 Cor. iv. 9. ; they were " set forth, as it were ap-
pointed to death, made a spectacle unto the v»'orld, and to an-
gels, and to men ;" and ver. 11. they " hungered and thirst-
ed, and were naked and buffeted, and had no certain dwelling-
place." Such examples shew us, that God's highest favour-
ites had very ill usage from the world, and great affliction in
it ; and tlieir eminent behaviour is a noble pattern for imita-
tion.
And it will be our wisdom particularly to turn our eye to
those patterns, which are most directly suited to our circum-
stances from time to time. Job will furnish us with an ex-
ample of patience in almost all the peculiarities that can attend
afflictions of a common kind ; and the noble army of martyrs
and confessors will be of like use, if we are called to sutler
persecution.
6. We should be earnest in prayer to God for this grace.
Jam. i. 4, 5. " Let patience have lier perfect work. If any
of you lack wisdom (this wisdom of patience,) let him ask of
God, that giveth to all men liberally, and upbraideth not, and
it shall be given unto him," Patience is justly called here
M^isdom, by way of eminence, because it is one of the hardest,
and yet one of the most excellent lessons of Christianity.
Now, the apostle puts the very case in the text, " If any man
lack wisdom ;" and directs him to ask that very thing of God.
He adds encouragements to such a prayer, " He giveth to all
men liberally," to all who uprightly ask it : and if he gives
liberally, we shall have a plentiful stock to spend upon : " And
upbraideth not," either with coming often to ask it, as the oc-
casions for exercising it are frequent, or even with past impa-
tience, if men come with penitent hearts to beg a better frame.
And as if this were not enough, he adds, " And it shall be
given him ;" to animate the assured hope of all sincere sup-
plicants.
For a close,
1 . Let those who are destitute of the principle be sensible of
their need, and solicitous that they may obtain it. AVe should
niRISTI.W PATIKNCE. '5.; 8
consitler patience as a fianie, for whirh every day's oecnrreiices
^ive us some occasion, and wlieii there is sucli occasion, pa-
tience is a very nec'essiiry duty, as necessary as it is to jjlease
God, to honour reIi:;ion, to keep a ;^ood conscienc(!, to run
our Christian lace well. We can no more inherit the promise
without palh'iicc in a prevailing degree, than without aii un-
feigned Jailh,
"2. Let us be solicitous to have this necessary principle daily
strenothened, to exercise it uj)on every |)roper occasion, and
that it may '* have its ])erfect \vork." The fidl work of pa-
tience is the highest perfection of a Christian on earth.
Be solicitous to exert its most excellent acts. Not only
that we may be j)reserved by it fiom sinking and murmuring,
and notorious misbehaviour ; but that there may be the most
complacential acijniescence in the will of God, tliat we may be
in a frame for praise in the darkest day : " Blessed be the
name of the Lord."
Study to have the actings of j)atience easy and ready to you,
as th 're is occasion ; to be able to say with Paul, Acts xxi.
l.S. " I am ready not to be bound only, but also to die for tlie
name of the Lord Jesus."
Be car{*ful that the exercises of it be lasting ; that it be a
fixed habit, and not only by starts ; like Moses, who made
the exercise of patience so const.'uit a j)ractiv'e, that wii find but
one instani'e to the contrary through his v.hole story.
And let there be a general exercise of tliis holy frame u])on
every occasion, in all the proper instances of it, however it
may be tried ; in great as well as in less trials, and in sn;a;l
exercises as well as in gi'eat ; for sometimes impatience breaks
out in men upon tri\ial occasions, after t!iey have been signal
fi»r patience hi great and shocking calamities, and in unusual
trials, as well as in those to which A\'e have been accustonud.
I^t our Jyiaster find us in such a frame at his coming, wlu ii-
ever it shall be.
SERMON XXVII.
LOVING OUR NEIGHBOUR AS OURSELVES.
Mark xxii. S9.
And the second is like unto Tt, Thou shalt love thy neigh-
bour as thyself.
THESE words are part of an answer given by our
Lord to a question, which was })roposed to him by one
of the Pharisees, with a captious intention, namely, " Which
is the greatest commandment in the law ?" ver. 35, SG.
Christ, in return, cites two passages of the Old Testament,
Avhich contain the sum of both tables of the moral law, or of
our duty to God and man ; plainly intimating tliereby, the
man's in(|uiry to be a matter of vain curiosity ; and that these
great branches of our duty rather require our observation, than
that we should set them in competition. *' The love of God,"
and the proper expressions of that, are indeed " the first and
great commandment," ver. 37j 38. It is first in order of
nature, and in the pre-eminence of the object to which it
relates ; and it is the foundation of our duty to our neigh-
bour.
But lest the Pharisee should run away with this just com-
mendation of the first table, and either represent CJnist as
making light of the second, or excuse himself by Christ's
authority in neglecting the second, while he paid a seeming
regard to the first ; our blessed Lord not only adds the second,
but an emphatical recommendation of it also : And the sec-
ond is like unto it, Thou shalt love thy neighbour as thy-
LOVING OUU NEIGHBOUR, ETC. 3^5
self. Like tlu* first, not only as the observance of that, as
well as of the former, may he summed up in love ; hut as it
is ])rescrihe(l hy the same authority, and made by the great
Lawgiver, as indis])ensal)ly necessary as the other.
I, therefore, choose this precept, as our Lord does, to be a
summary of the temper due from us to other people ; and so
to stand at the head of the particular grr^es and virtues which
have them for their direct object.
Li the consideration of it, it will be proper to inquire,
I. Whom we are to understand by our neighbour.
IL What is intended by the love of our neighbour.
II L What is implied in the measure prescribed for this
love ; to love him as ourselves. And,
IV. As this gracious command stands in the Christian
institution, I would consider the special obligations from
Christianity to such a temper.
L It is a needful inquiry, whom we are to understand ly
our neighbour.
In the passage from which our Lord seems to quote the
precept, this phrase appears to mean only a man of the Jewish
religion. Lev. xix. 18. *' Thou shalt not avenge, nor bear
any grudge against the children of thy people ; but thou shalt
love thy neighbour as thyself." The " children of thy people"
in the former sentence, and *' thy neighbour" in the latter,
seem terms of the same import and extent, denoting those ot
the Jewish nation and religion. It is, indeed, commanded in
the same chapter, ver. 34. *' The stranger that dwelleth vvitli
you, shall be as one born among you ; and thou shalt love him
as thyself." But the Jews understood this only of such, who,
though they were not born of the seed of Abraham, yet be-
came j)roselytes of righteousness ; that is, voluntarily submit-
ted to their law, and so became full members of their church
and community.
Many j)roofs might be given of the narrowness of the
Jewish charity. It plainly appears in the })rejudice which
remained in Peter's mind, even after Christ's ascension,
against any converse M'ith a devout Gentile, as Cornelius*
was, till God by immediate revelation, cured him of his big-
otry. He spoke the common sense of his nation, when \\a
z ^
So6 LOVING OUR NEIGHBOUR
tells Conielius and his friends, Acts x. 28. " Ye know that
it is an unlawful thing, for a man that is a Jew, to keep com-
pany, or come unto one of anotlier nation : but God hath she-
wed me that I should not call any man common or unclean."
And we find how hardly digested this step of Peter's was
at first, even by the converted Jews ; they " contended with
him, because he went in to men uncircumcised, and did eat
vrith them," chap. xi. 2, 3. They went so far as to deny
the common ofKces of humanity, or at least not to think them-
sidves obliged to show them to any but a brother Jew ; for
^vhich a heathen poet justly lashes them, that they would not
shew the way, or discover a spring to quench one's thirst, to
any but those of their religion ; though he misrepresents the
matter, when he makes this a precept of the law of ]\Ioses,
for there is no such precept in it.
Judaicum ecliscant, et servant, et metuunt Jus,
Traditlit aicano quodcunque vcliimine Moses;
Non monstrare vias, eadem nisi sacra colenti ;
Q,'jjBsitum ad fontciu solos dcducerc verpos.
Juvenal, Sat. 14.
The case was this : God had singled them out from other
nations to be his peculiar pco])!e, and distinguished them by a
more immediate government of his own. Now they understood
their laws, even the moral itself, to be only the political laAvs
of their community, and only to be observed toward their bre-
thren of tliat favoured nation.
But Christ hath extended the community, to which
our love is due, to all mankind with whom we have to
do.
He plainlv puts this extensive sense upon the term, " our
neighbour," in Luke x. There, as well as in the text, he
sums up our duty in " loving God, and loving our neighbour
as ourselves," ver. 27. The person who was in conference
with him, asks him thereupon, " And who is my neighbour?"
ver. 29. Christ in return put a case, whether it was real, or
supposed, is of no consequence. That a man falling into the
liands of thieves on the road, was left by them in great distress.
A Jewish priest, and afterwards a Levite, passed by, but
neglected to give him any relief. These might be supjiosed to
excuse themselves by saying, that they were not sure this
AS oriiSKLvr.s. r357
niiscniblc man was a Jew, and tlicrcl'uro passotl iiiai by. At
leng-tli another passenger, wlio was a Samaritan, came uj) to
tlie place, and upon the mere siglit of a man in distress, with-
out staying to ask ^\llo or what lu; was, very tenderly cjom-
])assIonated and relieved him. Now, upon this case Christ
appeals to the lawyer that had asked him, ** Who is my neigh-
bour ?" with another question in return, ver. 3(), " \\ hich
now of those three, thiukest thou, was neighbour unto him
tlitit fell anung thieves ?" ^^'llieh performed the most neigh-
bourly part to him ? The lawyer could not help acknowledg-
ing, " He that shewed mercy on him." Then said Jesus un-
to him, " Go and do thou likewise," ver. 3J. ; though it
should be a Samaritan that falls in thy way, though he should
be a stranger, though he should be an enemy. The Jews and
Samaritans had the greatest abhorrence one of another. Both
shewed it in their treatment of Clirist. The Samaritans at
one time " would not receive him" into one of their cities,
"because his lace was as though he would go to Jerusalem,"
Luke ix. 53. On the other hand, M-hen some of the Jews
were in a rage at Christ, they knew not a more opprobrious
name to throw out against him, than to call him a Samaritan,
with an addition as black as hell, John viii. 48. *' Say
we not well, that thou art a Samaritan and hast a de^'il ?'*
Now, the scene of the case which Christ put being in
Judea, between Jerusalem and Jericho, it might well ajjpear
most probable to the Samaritan, that the distressed person was
a Jew, and therefore not one whom lie could consider as a
l)rother in religion, but rather as an enemy ; yet, being a
fellow-creature in misery, he thought t^iat alone suificient to
entitle liim to offices of humanity. And herein Christ proposes
him for our imitation.
^\ e see then tlie comprehensive latitude in which Christ
would have iis to understand oicr neigIibow\ Not only, ac-
cording to the u&ual sense of the word, our neighbours in
stilted vicinity of abode ; or those we call relations : or such
to whom we are peculiarly attached by j'revious acquaintance,
or intimacy and {riendship ; or those from v\hom we liave re-
ceived, or may have a prosjiect of receiving benefits: not only
good men, or those wlio are of "the household of faith ;'*
though these aiul the like distinguished circumstances of some
h-um others, may oblige us to a peculiar ailection, and to more
z 3
3.58 LOVING OUR NEIGHBOUR
particular and frequent ways of expressing it ; yet all men are
to be esteemed our neighbours, within the design of the
command, who partake of the human nature, and because
they do so.
II. I am to inquire, wliat is intended by loving our neighbour.
It is })]ain, that is designed for a summary of the duties of
the second table or of those we owe to the rest of mankind ;
as loving God is of those we owe to hitn. So the apostle explains
it, Rom. xiii. 8, 9- *' He that loveth another, hath fulhlled
the law. For this. Thou shalt not commit adultery, Thou shalt
not kill. Thou shalt not steal. Thou shalt no bear false
witness, Thou shalt not covet, and if there be any other com^
mandment, it is briefly comprehended in this saying, namely,
Thou shalt love thy neighbour as thyself." And again,
Gal. V. 14. " All the law," that is, relating to our neigh-
bour, "is fulfilled in one word, even in this, Thou shalt love
thy neighbour as thyself."
It is such a value for him, upon account of the exellencies of
the rational nature which he hath in common with ourselves,
as disposes us not to deny him any of his just rights, or do
him any harm, and, on the other hand, to have a hearty good-
will to him, and to be ready to express it in all the proper
offices of kindness and beneficence, as we have a just call and
opportunity for it.
If it be asked, Why all our duty to our neighbour, as well
as to God, is summed up in love ? there are two principal rea-
sons to be assigned for it.
1. Because a due temper of mind to our neighbour, as
well as to God himself, is necessary to our acceptance. It is
no purpose that we may attend to the principle, as well as to
the external act, in this as in all other parts of our duty.
Inward love to our neighbour, is the first thing wliicli the
spiritual law of God requires from us ; and so ill-will and
enmity, are the first transgressions of it. Though they pro-
ceed no farther than the heart, though our neighbour should
receive no actual prejudice from them ; yet they would make us
transgressors in God's account, if we should " be angry with
another without a cause," Matt. v. 22. If we should enter-
tain a secret grudge, or malice, or envy, or unjust contempt
ju tlitt heart, though it sliould never break out, though ^x;'-
AS OUI18ELVE8. 359
ternal aj)pearances should be ever so fair ; yet these things will
make us criminal in the sip^ht of God.
2. Because all the particular branches of our duty to our
neighbour, will most naturally and easily flow from love to
him. If a real inward love to men could be separated from
the proper outward effects, then that would by no means be
sufficient. The pretence of love may be separated from the
fruits of it ; and that without doubt will fail of acceptance.
Ami, therefore, we have that caution, 1 John iii. 18. " My
little children, let us not love in word, neither in tongue (only,)
but in deed and in truth."
But, therefore, all is comprehended in love, because genuine
Jove will lay the most pleasing and ]){)werful constraint upon
us, to perform the several particular duties which are required
from us. A man that loves his neighbour, will be pushed on
by that affection to do the same things to him, which God re-
quires of him as an act of obedience ; so that nothing, as
one elegantly says, will remain to turn his temper into obedi-
ence, but to direct his attc^ntion, and to perform the effects of
love in obedience to God, which he is strongly excited to by his
own loving disposition.
Justice, and beneficence, or charity, comprehend all our
duties to our neighbour ; and sincere love will effectually
prompt to both. If we truly love our fellow-creatures, that
will easily obviate any temptation to do them injury, in any
concern we have with them, and will not suffer us to be want-
ing in any known point of duty to them. St Paul gives this
as a reason for comjirehending all under love, that it necessari-
ly includes in it a (lis})osition to righteousness, Rom. xiii. 10.
" Love worketh no ill to his neighbour ; therefore love is the
fulfilling of the law." And St John tells us, that it will make
us inoffensive, 1 John ii. 10. " He that loveth his brother,
abidetli in the light, and there is none occasion of stumbling in
him," that is, this will secure him against giving just ground
of offence.
And it will equally dispose to the performance of all good
offices. It will be a " law of kindness :" not only make us
*' harmless and blameless," but studious to do good, and to
treat all as persons we love. Charity or love hath all those
excellent properties assigned to it, which we find in 1 Cor. xiii.
4^ — 7' because it has the most extensive influence to produce
z i
]C}0
LOVING OUR NEIGHBOUR
them all : *' Cliarity sulfeieth long, and is kind ; charity eiivi-
eth not ; cliarity vaunteth not itself, is not jRiffed up ; doth
not hehfive itself unseemly, seeketli not her own, is n(jt easi-
ly provoked, thinketh no evil ; rejoiceth not in iniquity, hut
rejoiceth in the truth ; heareth all things, helieveth all things,
hopeth all things, endureth all tilings.
III. We are to consider, what is implied in the measure
prescrihed for the love of our neighbour, that we should love
him as ourselves.
1. This plainly supposes the lawfulness of some self-love.
The love of ourselves is not, indeed, in so luany words
made the matter of a precept, as the love of God and of
pur neighbour are ; because we have it by instinct of nature,
and necessarily, so that we can divest ourselves of it, without
putting off" humanity at the same time. We need not, there-
fore, an exhortation to self-love in general, because it is not in-
deed a matter of choice, we cannot help it. All that is pro-
per to be the subject of a command, is the I'egulation of this
natural principle ; a direction of ys to our truest interest,
that we may not pursue a false scent in our general tendency
toward happiness. And this is the business pf God's com-
mands, in keeping of which there is great reward, pur duty
being made our interest. All God's promises, and th.reaten-
ings, and warnings, are an appeal to this natural principle ;
they suppose it to be lawful to seek our own welfare, and conir
mendable to take the truest measures for ])romoting it.
We not only m?iy, bnt ought to love and seek the welfare of
our bodies, as far as that consists with our superior interests.
*' No man," says the apostle, " ever yet hated his own flesh,
but nourisheth and cherishetli it," Eph. v. 29. ; no man in
Iiis right wits. And for ow truest self, our souls, our Savi-
our represents the folly of neglecting the care of them, Luke
jx. 2.5. *' W'hat is a man advantaged, if he gahi tlie ^^■h(^le
world, and lose himself?"
W1ien, therefore, it is mady a term of being Christ's dis-
ciple, that a man "must deny himself," Luke ix. 23. it only
signifies, that he must be content to deny his ow^ sinful inclina-
tions, and irregular passions, and sometimes his present ease and
humour, and secular interests, but all for the sake of his great-
er interests, to adv^mtage himself in a higher degree. And
when it is described as (nic of the bad characters of the last
AS ouiisLLvr.s. .'3G1
times, tlint " men shoukl be lovers of their own beives," '-2
Tim. ii. i2. it only means that unreasonable love of ourselves,
which we call selfishness, or such a self-love as excludes the
love of God and of our neiiilibour. But there is a love of
ourselves, v/hich is not only allowed, but it is the necessary
foundation of all religion, and is here made the measure of our
love to our neighbour.
2. AVhen we are taught to love our neighbour ^5 ovrsel-
reSy it may intimate the reason upon which we should be
woll-afiected to our neii>hl)our. We should not consider
others (as we are apt to tlo mankind at large, unless they are
more nearly attached to us than bv a ])articij)ation of the same
general nature,) as such in v.hom we have no concern, or
who are altogether remote from us, but as in a moral sense
ourselves : as we say of a friend or a family-relation, he is to
us as ourselves ; or as it is said of Jonathan with respect to
David, he *Uoved him as his own soul," 1 Sam. xviii. 1.
In truth, every man should, in a sense, be so esteemed by us
all. We stand in nearer relations, and under more sjjccial
obligations, to some than to others ; but we are so nearly re-
lated and allied to all, that it claims our love. This will be
more enlarged upon presently.
3. It may be considered as a direction to the proper ways
of expressing our love to our neighbour. If it should be
asked. How we are to express our love to our neighbour ?
there cannot be a more instructive answer in so few words
than this : Love him as ijourselves. How does your love to
yourself work ? You know the motions of your own heart,
how tlie pulse of self-love beats, and what you are ready to do
upon that impulse for your own Avelfare. Now, if you had
no other instructor or monitor to teach your duty to your
neighbour, you might have sufficient direction by attending to
the acts and fruits of your love to yourselves. We know by
feeling what it is to love ourselves, and what that carries us
to do : the precept before us prescribes this very thing for the
rule of our temper and conduct to our neighboiu' ; it leaves
us, as it were to prescribe to ourselves, and to take the mea-
sure from ourselves : as if it had been said, " Judge ye of
your own selves," and by yourselves, " what is right" in this
matter.
Are we not tenacious uf our own rights, and very sensible
362 LOVING OUR NEIGHBOUR
of any injuiy or injustice done us by others ? If we love
them as we love ourselves, it will lead us to justice and right-
eousness ; to be tender of their rights, as we are of our own ;
and to be careful that we do them no harm, any more than
ourselves.
We are quick at discerning any thing valuable in ourselves,
and apt enough to support our own character. If our love to
others be like that which we bear to ourselves, it will teach us
to observe any thing that is valuable in them, and to pay them
the regard and respect due to them, according to what is
amiable and commendable in them. And such an impartial
view of the excellencies of others, as well as of our own,
would be a strong argument to humility.
We heartily desire our o^\^l welfare in every instance, ac-
cording to the best apiprehensions we can form of it ; nor do
we content ourselves with mere good \vishes, but take pains
to obtain the several good things upon which our hearts are
set. And if we are in earnest religious, this is our temper
and conduct for ourselves, with reference to spiritual and eter-
nal blessings, as well as for other comforts desirable in their
places. The same disposition extended to our neighbours,
would form us to universal benevolence, and to be active
and industrious in doing good to the souls and bodies of
men.
We apply to other people, who we think may be helpful to
us in our difficulties, and in promoting our interests. Love
to them will make us ready to help them according to our
capacity. This would lead to a merciful disposition.
We are not prone to be soon angry with ourselves, or to
put the worst construction upon our own actions, or to pub-
lish our own faults : but we are apt to comjjiain of other
people's indecent passions to us, of their censoriousness, and
ot their divulging reports unnecessarily to our disadvantage.
We should take the hint from that, to exercise meekness and
charity to our neighbours, and to " speak evil of no man'*
without just reason.
We take pleasure in our own welfare in any instance, and
are tenderly affected with our own burthens and sorrows.
Love to our neighbour will dispose us to bear a sensible part
in his joys and afflictions ; "to rejoice with them that do re-
joice, and to weep with them that v.eep."
AS OURSELVES. SGS
And we might carry on the same comparison throiigli
all the graces and virtues incumbent on us towards other
people.
I. Tliis bespeaks the high degree of love due from us to
our neiirhljour. We are to love him as ourselves.
I cannot, indeed, a])])rehend that a strict equality is meant.
Our charity, or love, is certainly to begin at home. That is,
indeed, imported in its beiug made the measure of our love to
others. And every man is to consider himself as charged,
in the first place, with himself. We are neither to take the
same pains for the souls, nor for the bodies of others, as for
our own.
We are not to extend an equal love to all others alike, but
in proportion to what is lovely and amiable in them. Hence
good men justly claim a more distinguishing share in our af-
fection than others. " The excellent of the earth, in whom is
all my delight," Psal. xvi. 3.
Nor have all at large an equal right to the expressions of
our love. Those under our innuediate care and charge, in
our families or otherAvise, require our more special endeavours
for the good of their souls ; and our own families are first to
be provided for in their temjioral interest. Men are not to
be beneficent to others, to the real detriment of their own
families. And I believe many are unjustly censured of cove-
tousness, because they do not as much for others as they ex-
pect, when really the circumstances of themselves and their
families, which are unknown to the world, will not admit of it.
Every uian nmst judge for himself, as in thy sight of God,
what is fit for him to do ; and other people should be very
slow in censuring, where they have not sure grounds to go
upon.
But yet certainly, though this precept prescribes not an
entire equality, yet it bespeaks a high degree of aflection due
to our neighbour.
That we should love him with equal sincerity as we do our-
selves : be as entirely free from all enmity and malice, and
ill-will to him, as to ourselves ; and no more allow ourselves
to injure him.
We should as readily observe and own any thing truly com-
mendable in another, as in ourselves ; and as willingly mak«^
allowances for his imperfections as our own. In the matter
SGif LOVIXC OLR XKICHBOLR
of estimation, we should endeavour to be impartial ; not flat-
tering ourselves, or underrating the excellencies of others,
Rom. xiii. 10. " Ee kindly-aiVectioned one to another, with
brotherly love, in honour preferring one another."
There ought to be an alacrity and delight in doing any
good offices we are capable of to others, as well as when ^^•e
are serving ourselves, u'liich is " loving;- them fervently," 1
Pet. 1. e-J.
Yea, there are cases wlierein we are to j>rofer their interest
to a loss of our omi, or their spiritual and eternal welfare to
our present advantage or safety. St Jolui tells us, 1 John
iii. 16. that in some cases *' we ought to lav down our lives
for the brethren." Either be content to hazard them in mar-
tjTdom, when our flight and quitting the field of battle may be
foreseen likely to expose some we are nearly concerned with to
fall from their stedfastness. St. Paul could sav, with reference
to his beloved Philippians, chap. ii. 17. *' If 1 be oifered upon
the sacrifice and ser^•ice of your faith, I joy and rejoice with
you all." Or we may be called to venture our lives for the
defence of the innocent, when they are injuriously assaulted ;
or to assist our neighbours in an imminent danger : or espe-
cially to hazard oiu- own \Wes to secure and save much more
valuable lives than oar o\\ti. So Priscilla and Aquila had for
Paul's *' life laid down their own necks," that is, exposed
themselves to screen Paul in some extreme danger he had
been in, for wliich they had the " thanks of all tlie churches of
the Gentiles," Rom. xvi. 4,
I^^ I proceed to shew the special obligations which Chris-
tianity lavs upon us to the ]o\e of our neighbour. To this
end we may observe, that,
1. Christianity hath eminently provided to carry our love to
this large extent, to consider every man as our neighbour.
A\ liile it has laid a foundation for a more distinguishing affec-
tion to our brethren in the kingdom and ])atience of Jesus
Christ, it leads us to consider all men as near to us, and gives
us many uniting views of them. For instance.
It re])resents the natural relation and alliance which there is
between all men as such. The gospel calls us back to con-
template the common original of our natures, tliat '* God hath
made of one blood all nation? of men, to dwell on all the face
AS OIRSELVES. - 30 J
of tlie earth," Acts xvii. 20. So that we are to consider our-
selves and otluTs as all descended from on<' coninion father ;
not only from Adam, the father of our flesh ; hut, as he was
the sou of God, we are ail in common the otisprino- of our
lather in heaven, ver. '2ij. When we look upon the mean-
est, or even the worst of men, we shoidd make the reflection
-which Job did in reference to his servants, and for the sake of
whicli he durst not despise them. Job xxxi. 13^15. *' Did
not he that m*le me in the womb, make them ? and did not
one fashion us in th.e womb ?" And this common Fatlier is
yet more eminently so, as he is the Father of spirits, as he has
breathed into them and us livinof, reasonable, and immortal
souls ; which gives a dignity a,nd rank to men in the order of
beinn;'s above the visible creation : " There is a spirit in man,"
ill every man ; " and the inspiration of tiie Almighty giveth
them understanding," Job. xxxii. 8. Now, tliis similitude of
nature, especially of reasonable powers, is a just ground of
universal love.
The gospel also acquaints us with tlie common state of
apostacy and misery in which all mankind is involved : " All
the world is become guilty before God," Rom. iii, 19. This,
indeed, sullies the amiableness of the whole race ; but, at the
same time, represents us one to another, as in like circumstan-
ces of distress and danger, and therefore should induce to
common compassion and sympathy, and mortify tliat pride,
upon other accounts, which might tempt us to set ourselves
unduly above others.
Oil the other hand, the good- will of God to men in gener-
al, is proclaimed in the gospel, and the kind aspect of re-
demption, not upon the Jewish indosure only, but upon all
without distinction. " Christ is the propitiation for our sins,"
says JSt. John, " and not for ours only, but also for the sins
of the whole worhl," 1 John ii. i?. By that he has broken
domi the wall of partition between Jew and Gentile, the
Jewish covenant of peculiarity, and its appendages. Neither
circumcision availeth any thing, nor uncircumcision ; for in
Christ Jesus *' there is neitlier J^w nor Cireek, there is neither
bond nor free, there is neither male nor female ;" there is no
difl'erence between them in their cajjacitv of acceptance with Cjod
upon the terms of the goN})el ; " for they are ail one in Christ
Jesus," Gal. iii. (?S. Therefore, Peter declares, that '* God
366
LOVING OUR NEIGHBOUR
had shewed him, that he should not call any man common or
unclean,** Acts x. 28. Not common, because he was an
alien from the commonwealth of Israel ; nor unclean, merely
because he submitted not to the law of Moses. Now, this com-
mon proposal of a way of salvation to all men, should cement
aifection and inclination to one another.
Especially when we consider, also, that we are taught here-
by to look upon all men as such who may possibly, at least,
share with us in the heavenly happiness. Suppose them ever
so bad at present, yet by the grace of God this may be their
case. Which certainly should invigorate our endeavours that
it may be so, and dispose us to every other friendly office by
the way.
Upon such principles as these, Christianity most expressly
commands universal love, and the proper expressions of it.
That we should *' abound in love one toward another, and to-
\vard all men,'* 1 Thess. iii. 12. "Be patient toward all
men," chap. v. 14. And "shew meekness to all men,'*
Tit. iii. 2. That we should '*' do good to all men," Gal. vi*
10. And " make supplications, and jirayers, and interces-
sions, and giving of thanks, for all men," 1 Tim. ii. 1.
2. The gospel lays the greatest stress upon this duty.
Christ emphatically calls it "his new commandment, by which
all men should know his disciples." .John xiii. 34, 35. It is
represented as the very design of the gospel dispensation, 1
Tim. i. 5. " The end of the commandment is charity, out of
a pure heart, and of a good conscience, and of faith unfeigned.'*
St. Peter puts a very special mark of distinction upon it, a-
mong his practical exhortations, and that in prospect of the
end of all things as at hand : " Above all things, have fervent
charity among yourselves," 1 Peter iv. 7^ S. The want of it
is declared to be a sure evidence of a state of death, 1 John
iii. 14, 15. "We know that we have passed from death unto
life, because we love the brethren ; he that lovetli not his bro-
ther, abideth in death. Whosoever hatetli his brother, is a
murderer ; and ye know, that no murderer hath eternal life
abiding in him." What an honour is put upon this connnand
in the text, when our Lord declares it to be like the first," of'
loving God ! He condescends, as it were, to place it upon
a level with the other, at least to make it as indispensably
necessary : and no wonder, when true love to God will cer-
AS OURSELVES. .3()7
tfiinly prcMliKH* this, 1 John iv. 20. '* If a nuvii say I love
God, and hateth his brother, he is a liar : for he tliat loveth
not his brother, whom he hath seen, how can he love God whom
he hath not seen ?" Our 8aviour j)lainly intimates, that God
will not accept our solemn sacrifices to jiimself, while we are
under the power of an uncharitable s])irit, by directing us to
go and seek reconciliation with our brother, before we offer
our gift, Matt. v. 23, 24).
S. A general love is recommended to us by the greatest
aTid noblest examples. Not to insist now upon those of the
best men,
God himself is our pattern herein. How extensive is his
goodness to all creatures, especially to all his intelligent creatures !
How illustrious and sensible the fruits of it ! How free and
disinterested are all the expressions of his grace ! All he
does for mankind, is contrary to their deserts. Yet he " does
not willingly afflict the children of men ; but his mercies are
new every morning, and fresh every moment." • He is daily
protecting and providing for the wants of our bodies ; and
most condescending and constant in his compassion for our
souls. He " found out a ransom for us ; spared not his own
Son, but freely gave him up for us all," unasked ; and is ever
ready to give good things, even his good vSpirit himself, " to
them that ask him." — Should not this inspire us with such a
godly temper in our measure ? He is directly proj)Osed to us
as an example herein. In his common bounty to good and
bad. Matt. v. 44, 45. '• Love your enemies, bless them that
curse you, do good to them that hate you, and pray for theni
which despitefully use you, and persecute you : that ye may be
the children of your Father which is in heaven," may shew by
your resembling him herein, that you are his genuine ofi'spring ;
*' for he maketh his sun to rise upon the evil and on the good,
and sendeth his rain on the just and on the unjust." In like
manner his grace in giving his Son is set before us in the way
of an example, 1 John iv. 10, 11. ** Herein is love, not that
we loved God, but that he loved us, and sent his Son to be the
propitiation for our sins. Beloved, if God so loved us, wc
ought also to love one another." And St Paul calls us to *' be
kind one to another, tender-hearted, forgiving one another,
even as God for Christ's sake hath forgiven us :" herein "be-
ing followers of God as dear cliildren," Eph. iv. 32. chap. v. 1.
SGS LOVING OUR NErCIIEOUR
The blessed Jesus, or the Son in our nature, is often in like
manner recommended as our exam])le lierein. The gospel-
history is one continued account of his benignity and grace to
mankind. This brought him down from his throne of glory
into our nature and world. His life was one continued course
of action for the good of men's souls and bodies. He *' went
about doing good," Acts x. 38. ; was full of compassion to
people in their various afflictions ; and thought nothing too
mean, nothing too much, to do for the benefit of those who ap-
plied to him, and often sought out occasions of doing" good
offices. And his death was entirely designed to be an ex-
pression of his unparalleled love to a sinful world, in conjunc-
tion with liis love to his Father. And both in life and death,
he shewed amazing tenderness to his worst enemies. And as
this his conduct is in itself most fit to be a moving example to
us, so the gospel often calls us to attend to it as such. The
beneficent mind he shewed in condescending to assume our na-
ture, to be so surprisingly humbled in it, and to become obedient
unto death, is elegantly described by the apostle in Phil. ii. on
purpose to excite us to liave *' the same mind in us as was in
Christ.'* And to dispose Christians to charity in distress, the
apostle puts them in mind of " the grace of our Lord Jesus
Christ," 2 Cor. viii. 9. And so in Eph. v. S. we are ex-
liorted to " walk in love, as Christ loved us, and hath given
hiiiiself for us."
4. The blessed world we have in view should raise our
souls to this lovely temper. That is a world of perfect love*
AVhile the use of faith and hope will be superceded there,
*' charity never faileth," but arrives at its consummation
there ; and, therefore, is the greatest of the tliree, 1 Cor. xiii.
8—13.
I shall put a period to this discourse with three exhortations
upon what has been said.
1. Carefully regulate your hne to yourselves. To press
you to Avish well to yourseh.es in general, would be suijerflu-
ous ; for it is impossible you should do otheiwise. But to
press you to the due regulation of this princij)le, is one main
design of tlie gospel. Let not vonr self-love exert itself
under the government of il!-])lac,ed alfections, or tunuiltuous
passions, or unreasonable lunnour ; but let reason and consid-
AS ()i:{si:lv.':s. .36'M
eration direct you in tlie choic(i of your triio liapj)iness, and
then let your ])ursuit or refusal of otlier things be subordinated
to that. Tins is a necessary |)oint of conduct for your own
interest and advantaiie ; and it is as necessary to conduct you
in your dutv to your neighbour also.
'2. l]e on vour g-uard asrainst selfishness, or such an ad-
dictedness to j'ourselves, as shall coTiHue your regards within
the narrow circle of self. Such a self-love is ,the main prin-
cij)le of all the evils and disorders in the world ; it makes men
undutifid to God, and useless, if not pernicious, to those about
them.
It would go a great way to tlie cure of thl*, if men would
entertain a humble sense of their own post in the universe :
Iiow small it is in that comparative view, and yet that it is as a
link in the chain, which, if out of order, or separated from the
rest, may occasion many disorders. We should think of the ue-
pendence we have upon others, and our frequent need of them ;
and how ill an aspect selfishness has in them, even in our owti
account. But especially, we should often consider ourselves
as, in common with others, the sulyects of the Majesty in the
heavens, who assigns every man his post in life, and will call
liim to an account for his behaviour in it.
3. If we have learned a rectified love and affection to our-
selves, let us carry the same temper into our behaviour to oth-
ers. Then we shall '* serve our generation," and, at the
same time do it " according to the will of God," without pre-
judice to ourselves in any of our truest interests, and, indeed,
with the greatest pleasure to ourselves.
Ever remember the import^nice and weight of this duty. I
should be sorry any Christian should call it dry morality, when
it is so ess(!ntial a branch of Christianity, inculcated by our
Lord and Master, and all his apostles, ex})lained or hinted at
in most pages of the gospel, made necessary to our final ac-
ceptance, and frequently urged upon us on the foot of the great-
est and most distinguisbing dcu-trines of the gosjK'l.
A a
SERMON XXVIII.
DOING UNTO OTHERS, AS WE WOULD BK
DONE UNTO.
Matt. vii. IS.
Therefore all things whatsoever ye would that men should
do to youy do ye even so to them ; for this is the law
and the prophets.
OUR blessed Master hath given us two short summaries
of our duty to our neighbour. One is that already in-
sisted upon, ** Thou shalt love thy neighbour as thyself;" and
the other is contained in the passage now read. Both of
them are near akin, and yet in some respects different. An
appeal is made in both to every man's own self; and the
principle of self-love is supposed to be lawful, natural, and
necessary, when men are pointed to it as the measure of their
temper and conduct to other people. But there is this differ-
ence : in the former, we are directly referred to our self-love
itself, as the measure of our love to others, on the score of
the relation wherein, on many accounts, we are to consider
them as standing to us : in this summary, the expectations we
have from others, in reference to ourselves, are offered as the
measure of our acting toward them. The former is most
properly a rule of charity, but this of righteousness and
equity.
In the prosecution of this maxim, I would,
I. Offer some things for explaining and stating it.
II.. Shew the strong obligations we are under to it. And,
DOING INTO OTHERS, ETC. '371
in. The ^reat usefulness and advantage of attending to it
in our conduct.
I. It may be proper to offer some things for the due ex-
plaining and stating of this maxim. For, however excellent
and proper it may he, yet, if it is not rightly understood, we
may be misled under the countenance of it. The following
particulars may be worthy of our consideration.
1. The measure proposed, is not what other people actu-
ally do to us, but what icc "would thai theij should do to us.
I should not need to mention this, but that in fact it is so
common a measure of practice, and what ])eople are apt to
allow and justify themselves in, if they go no farther tluin re-
taliation. * Such a man refused to do me a kind office, when
it was in his ])o\ver ; and why should I serve him when it is
in mine ? He treated me with rigour and severity, when he
had an opportunity for it ; and why should not I make him
a return in the same kind ?' But this is the language of a
heated, and not of a Christian spirit, of passion, and not of
reason or grace. For I cannot be justified by that Vhich
another does, in doing what I condemn in him ; that ^^'hich
was faulty in him must be faulty in me too. The law of na-
ture, indeed, will allow of self-defence, but not of private re-
venge, any farther than is necessary to a man's omi security.
Christianity especially teaches us a better measure of acting,
than other men*s behaviour to us. From this very rule in
the text, St Luke represents Chi-ist as leading his disciples to
do good offices to those who have never yet obliged them, and
even to those who have actually disobliged them, Luke vi. 31
'—35. " As ye would that men should do to you, do ye also,
to them likewise. For if ye love them which love you, ^\•hat
thank have ye ? for sinners also love those that love them.
And if ye do good to them which do good to you, what thank
have ye ? for sinners do also the same. And if ye lend to
them of whom ye hope to receive, what thank have ye ? for
sinners also lend to sinners, to receive as much again. But
love ye your enemies." Gratitude tor benefits received is an
excellent temper, and what is very much wanting in the
world ; but it is not the height to which Christianity calls us,
and to which the maxim in the text should carry us : we should
shew kindness, as we \iii\e opportunity, to those who have not
A a 2 '
572 &OIXC L'XTO OTIIEHS,
conferred any benefit upon us already, and even to sueli who
have done us ill offices. We have a plain rule against govern-
ing our conduct to others by their ill usag'e of us, Rom. xii.
19 — 21. " Dearly beloved, avenge not yourselves, but rather
give place unto wrath ; for it is written. Vengeance is i:iine,
I will repay it, saith the Lord. Therefore, if thine enemy
hunger, feed him ; if he thirst, give him drink ; for in so
doing, thou shalt heap coals of fire on his head. Be not
overcome of evil, but overcome evil with good."
2. What we actually would that others should do to us, i*
Hot, in all cases, a rule of our duty to them, but the lawful-
ness of the action is to be presupposed. It will not follow
that I OKglit to do or to forbear a thing to my neighbour, or
that I may do so, merely because I am content, or even de-
sirous, that he should do or forbear the like to me. That
inclination and desire of mind, must first be known to agree
with the law of God. A notorious drunkard may be willing
to be intoxicated and made a beast by another ; but it is not^
therefore, one jot the more lawful for him to do the like ta
another in his turn. A man resolutely set upon an evil
course, cares not to be disturbed in it by the reproofs or coun-
sels of his superiors or friends ; but that does not lessen his
obligation to be a monitor to other sinners, especially to those
under his care and charge. It is his sin, and owing to his
insensibleness of his own true interest, that he would not that
others would do so to him ; and it is his additional sin, tliat
he neglects, on his part, what the law of God has made his
duty to others. A man's desire, that others should either do
an unlawful thing, or neglect their duty to himself, will not
justify or excuse the like evil actions or omissions in him.
To suppose that it would, must be to subject the holy and
righteous law of God to men's irregular inchnations and lusts,
and so to render it of no effect. Our desires, therefore, from
others, must first be known to be fit and reasonable, and not
disagreeable to the will of God, before they are made the mea-
sure of our conduct to them.
3. When we and others are in different circumstances, we
are not obliged by this measure of action, to do exactly the
same things to them, as we desire or expect from them, but
the same things in our circumstances, as we should expect
from tliem, if they were in our condition, and we ui theirs.
AS WE WOULD ni; DONK UNTO. ^7''
God ia ^"; ^l ,=^' '' ^^ j ;
stnice all that u father may expect from a cluld, oi a niastu
f::;;;rasef!ant:oraprincefnhissuhiects,was.e^re^
done hv such superiors to their inferiors, but the plain uieai.
• risV a falher, a m.ister, a prince, should consider vvlmt
hershiuld reasonably desire -''^«1--' f™"\°": 'VXe, '
pondent relation, if he were a child, a servant, » ;f^*Jf^'^
Ll then act accordingly. Thus, after the ».l'o;;tle had a^^d
down the duty of servants, he directs, Eph. yi. 9. Ai d >e
masters, do '.he same things to them;' not J"^' «1'^J^;"«
actions as thev, by their relation are obliged to .lo to 5^», but
see that you perform the duty of your place, as yon expect ot
hem the' d«, • of theirs, and with such a manner of W—
in your peculiar station, as you would account «iuitahlefi on a
"iter, if you were servants ^J^*'^^ \°"V'"'™"alf roiS
he immediately mentions, " forbeanug threatening all rough,
"e, or churlish words or actions, when there is no neces-
"%%t2 not obliged todo «ll.hat to others, which we
might probably be glad they would do to us, if we w^re in
thdr caL, but all tluTt we could expect from then, as niattei of
right -d duty. It is hardly to be doubted, but any poc.
„,;„ would be glad that a rich person won d not o" y -Pply
his extreme necessity, but give him a good part of his csute,
0 as to make his circumstances easy and plei.titul ; and it j.
ery likely, that if we were poor, we might be of hi mind
A rich man, who is tnaster of his own estate, may law u ly
cratify such a desire, but then he may lawtully forbear it u.so.
C that such a generous action of a rich man would be very
welcJme to any poor man, and to ourselves m particular, . wc
".re poor, caimit be said to lay an obligation upon any to .
so much. Those iu prosperous circumstances are bound by this
mrtodoto another, not all that they might in his cncnm-
smnces be glad of, but all that they had good reason to expe t
upon the fbundation of justice, or charity, or friendship, or re-
""'fhe sense of our Lord's maxims amomits to this : ' In all
Aa3
371* DOING UNTO OTIIEKS,
your dealings with other men, suppose yourselves in the same
particular state and circumstances wherein they are, and think
what treatment, what kindness, what allowances, you would
reckon yourselves to have a just claim to expect at their hands,
if they were in your case, and you in theirs ; and then be the
same to them in your thoughts, and words, and actions, as
you would have them to be to you ; and never allow your-
selves to do that to others, which you would account injuiious,
or matter of just complaint, in your own case.
II. I proceed to shew the strong obligations we are under
to be of this temper.
1. It is founded in the reason of things, and is one of the
plainest dictates and laws of nature ; such a precept as ap-
proves itself to the mind of a reasonable creature, as soon as
he hears and understands it, so as not to need any laboured
proof. Every man is ready to own the equity of it in theory,
even such whose vicious and depraved inclinations carry them
off from the practice ; those who will not make it the rule of
their own actions, yet expect others to make it the rule of
theirs, and are ready to complain M'hen it is not observed to
themselves. It is, indeed, the basis of all justice and equity
between man and man, every instance of which may be reduc-
ed to this measure, and proved by it.
The obligation to it results from the sameness of nature,
which our great Creator has given to all mankind, as all des-
cendina^ from one original, consisting of like souls and bodies ;
and, therefore, whatever rights one has by virtue of this nature,
must be common to all, and equal in all. In respect of nature,
Ave are all upon a level, and every man stands equally obliged
to another. I am equally obliged to be just, and kind, and
grateful to another, as he is obliged to be so to me, because
God has made us all alike in the essential state and perfections
of our nature. For accidental differences between men, they
cannot cancel or lessen these conmion rights which are found-
ed in nature. And besides that, it is very possible, in the
changeableness of human affairs, and frequently seen in expe-
rience, that such accidental differences may cease, or the con-
ditions of men be perfectly inverted. He who is now a ser-
vant may become a master, and the master be reduced to the
state of a servant : the rich may be abased, and the [)oor exalt-
AS WL WOULD BE DONE INTO. 375
ed. I may come to be in the station, or relation, or condition,
of another man, \Aith whom I compare myself, and actually
need that office from him, wliich he now expects from me.
This makes it ever reasonable, and prudent too, to put myself
in his circumstances, since they may be my own, and to be-
have to him according-ly.
This maxim is so agreeable to natural light, that some hea-
then writers inculcate the same thing in sense. Especially
the Greek orator Isocrates applies it to several cases. He
lays it down as the first maxim of virtue necessary to be at-
tended to by youth, next to the veneration of God : *' Be such
to your parents, as you would have your children to be to
you."* And he advises princes to " carry it towards neigh-
bouring conmmnities that are weaker than their own, as they
would have those wliich are stronger to behave to them."t So
he represents a wise and good king directing his subjects to
*' approve themselves such to others under them, as they ex-
pected him to be to themselves ;"t and " not to do to others,
what they cared not to bear from others." § We are told,
that " the first founders of the empire of the Incas in Peru
(which the tradition of that people represents as an empire of
vast antiquity,) taught this as one of their first rules, and in-
deed upon a very clear and cogent reason, that men should
neither say nor do any thing to others, that they were not wil-
ling others should say or do to them, because it was against
all reason to make one law for ourselves, and another for other
people." il Would to God that all Christians would govern
themselves by so clear and undeniable a principle.
^. This is tlie law and the prophets. So our Saviour de-
clares in the text ; that is, all the duties to our neighbour pres-
cribed by Moses, or by the succeeding prophets under the
Old Testament, are comprehended in this, and may be re-
duced to it ; they are but so many branches and explications
of this general rule. For the assistance of men's weakness
and unthouci^htfulness, God saw meet, when he was pleased to
vouchsafe a revelation, to be express in enjoining tlie several
• Oiat. ad Demonic. Ed. II. Steph. p. 4. f Id. ad Kicocl. Orat. C. p. 13-
\ Id. ad Nicocl. Orat. 3. p. 37. § lb. p. 37,
|] Sir William Temple's Misccl. Part. 2. En. Sect, 3.
A a 4
3^'6 DOING UNTO OTIIEH.S,
particulars of social duty ; he knew that in the present deprav-
ed state, when our sinful prejudices and selfish biases are so
many and so strong, all would be little enough to awaken men
to the consideration of their duty. But it is much to the ho-
nour of this maxim, that it is the short contents of all the di-
rections, left in the name of God by the law and the prophets,
how one man should behave to another.
3. It is still more strongly enforced upon us by Christi-
anity.
Our Lord and Master himself has left us this summary,
and that at the close of his most instructive sermon, wherein
he had so clearly and distinctly explained our duty in the most
important particulars of it.
The context enforces it by an adxlitional motive, which is
implied in the word that introduces the precept. Therefore.
In the verses before, Christ encourages us to apply to God in
our various wants, with an assurance of his gracious answer
to our requests ; and, to animate our hope, argues from the
readiness of earthly parents to gratify the desires of their chil-
dren, to the greater readiness of our common Father in heaven
to fulfil the proper desires of us his children on earth ; where-
upon he adds. Therefore all ihingSy whatsoever ye would
that men should do unto yon, do ye even so unto them ;
making it an inference of God's benignity to us. And the
deduction may be made, *' in point of ingenuity and grati-
tude." Doth the great God, who is infinitely above us, and
can never be capable of needing any thing from us, readily
give to mankind whatever they can reasonably expect from a
kind and loving- Father ? And is there not much more reason
that we should deal so with one another ? If we are obliged
to be followers of God as dear children, we should readily
afford others, after that bright and disinterested pattern, all
needful aid, which they may desire of us as a matter of equity,
or humanity, or charity. Or this duty to our neighbour may
be proposed " as a necessary term of God's hearing our re-
quests." Such is the benignity of his nature, that he is very
ready to hear us ; but he has fixed a constitution, which gives
no foundation to hope that he will graciously answer our
prayers, if we are unjust or uncharitable to our neighbours.
Therefore, that we may have the benefit of such an encourag-
ing declaration, let us diligently attend to all the duties of civil
AS WE WOr LD HE DONE UNTO. 377
righteousness ; tor God will doal with us, as we deal with
otIuMS. Declarations to this jiurpose are very express in
scrij)ture, Isa. i. 15 — IS. " When ye spread fortii your
hands, I will hide mine eyes from you ; yea, when ye make
many prayers-, I will not hear ; your hands are full of blood.
AVasli you, make you clean, put away the evil of your doinjifs
from before mine eyes, cease to do evil, learn to do well, seek
judgment, relieve the op[)resse(l, judge the fatherless, ])lead for
the widow. Come now, and let us reason together, saith the
Lord ; though yoiu- sins be as scarlet, they shall be as white
as snow." Chap. Iviii. 9, 10. " Then shalt thou call, and
the Lord shall answer ; thou shalt cry,' and he shall say, Here
I am : if thou take away from the midst of thee, the yoke,
the putting forth of the finger, and speaking vanity ; and if
thou draw out thy soul to the hungry, and satisfy the afflicted
soul."
It may be added, that the gospel has more clearly put all
men upon a level, than seemed to be done by the Jewish cov-
enant of peculiarity, as was shewn in a former discourse ; and,
therefore strengthens our obligation to make this a rule of our
conduct to all men.
IIL I am to shew the vast usefulness and advantage of this
measure of behaviour.
1. It is equally fit for the direction of all. It is, indeed,
so simple and obvious a measure of acting, that the plainest
and most illiterate people, \vho are not capable of long and
intricate reasonings, in order to the discovery of their duty,
may receive light from it, as well as those of the most enlarg-
ed capacities and attainments. Here is a short and easy way
to come at the knowledge of their duty ; namely, to turn in-
ward, and catechise themselves in such a famihar manner as
this : ' Should not I esteem it a hardship, to be treated my-
self as I am about to treat this person ? Why tlien should I
put that upon him, whicli I should account injurious from
him ? What should I think myself to have reason to expect
from another, in the same circumstances or relation wherein I
now stand, if I had occasion for his good offices ? Should
not I reckon the same expectations reasonable from me, and
tact accordingly?' This inward monitor may immediately and
easily bring any man to the [)(jiut of duty.
378 DOING UNTO OTHERS,
2. It will be of singular use in sutlden emergencies. Many
cases occur in life, wherein we have not time for long delibera-
tion, but must speedily, and upon the spot, determine either to
■do or to forbear a thing. In such a case, the wisest, as well
as the weakest, have sometimes need of a short rule, to which
they may have recourse for present direction. This is one ad-
vantage of having the mind well stored with the express pre-
cepts of revelation, that we may immediately call them to mind
in an hour of temptation, or upon a sudden incident, to point
us to our duty, and engage us to the practice of it, upon the
authority of God. Now, this one general rule will hardly
fail to furnish us with sufficient light for our immediate con-
duct in any part of social duty. That may emphatically be
said of this command, which Moses applies more generally :
*' It is not hidden from thee, neither is it far off. But it is
very nigh unto thee, in thy mouth, and in thy heart, that thou
mayest do it," Deut. xxx. 11 — 14.
3. It will contribute to impartiality in our judging concern-
ing our duty to others. When we judge amiss in any case, to
the prejudice of our neighbour's just claims from us, it is
owing to an inordinate self-love, which gives us too strong a
bias to that side of the question, that is most in our own fav-
our. But if we will change persons, and suppose those con-
cerned on the other side of the question to be our very selves,
then a real hardsliip to them will appear in its native colours.
In one sense, we shall put ourselves out of the reckoning; that is,
as far as self-interest gave an irregular bias ; by pulling our-
sel\Ts into the reckoning in another sense, that is, by con-
sidering what judgment we should pass, if the case were our
o\\ai. So that is the surest way to form an impartial judg-
ment.
4. This will minister light both in what we ought to do,
and in what we ought to forbear, toward other men. It is a
rule that holds both negatively and positively, though the text,
indeed, only expresses it in the positive form. To do to
others, Avhat we have reason to insist that they should not
do to us, is unjust and injurious, and not to do what we might
reasonably desire at their hands, is at least unequal and un-
charitable.
.5. This will contribute to make our duty easy and pleasant ;
when it is set in so advantageous a light, and recommended
AS wj-: woiLD in: donl tnto. 379
by so near and inoviiiir an arjrunicnt. Tliis maxim if we
attend to it, will not only be fun of light, but heat also It
will sweetly draw us to our duty by the most m-enuous motive,
and make those very considerations from ourselves to pusli
us on to a due behaviour to others, whi(-h, without such a
chano-e of persons, are the common impediments of it.
if It will be of service to discover and enforce our duty to
others in the whole compass of it. It will be an universal
directory. Every obligation to other men, which either can be
made out by other reasonings to be a dictate of nature, or
which is inculcated by express revelation, may be deduced
from this maxim. Our own minds, as for as we are justly
apprised of our own interest, will give suffrage to the justice
and goodness of it in our own case, and, therefore, ought to
do the like in the case of others. For instance,
In common and general conversation, this maxim will be a
proper monitor for decency and regularity of behaviour. _ Kea-
son and scripture prescribe to us modesty c-^nd humility in our
converse, without assumincr and overbearing airs ; courteous-
ness, civility, and respect to all, according to their stations
and characters ; a care not to give offence by word or action ;
meekness and the government of our tempers, in opposition
to indecent heats and outrageous passions. And this lule
directs and strongly engages to just the same things. ^
reflection upon what we expect or censure in other people s
conversation with us, will direct us to all that m our own con-
duct which is the beaujy and pleasure of society, and vvarn
us against those things which are the blemish and the bane
"" in neo-ociation and commerce, the same rule will prescribe
the most exact justice and righteousness in all our dealings.
We shall not take advantao-e of our own power, and anothei s
poverty and helpless condition, or his necessary dependauce
upon us, to oppress him, or bear hard upon hmi m any
instance; the rich will not "grind the ftices of the poor,
when this k made the rule of acting. ^Vhat shou d I thmk
of beiuff so used, if I were in their condition ? Ihe strictest
honesty and truth in trade would flow from the sanie principle.
The apostle's precept, that " no man go beyond or detraud
his brother in any matter," 1 Thess. iv. 6. would be the easiest
thing in the world to practise ; no man would find any tempta-
380 DOING UNTO OTHERS,
tion to the contrary, if all would but agree to observe this rule ;
for who is not ready to complain and clamour when he finds
himself over-reached and cheated by another ? Would any man
allow himself to have diverse weights and measures (in the
Hebrew it is " a weight and a weight, a measure and a mea-
sure," that is, one to buy by, and another to sell by,) if he did
but allow himself to consider, that it is not only "an abomina-
tion to the Lord," but even to himself, when men use him in
that manner ? Prov. xx. 10. Vv'^ould you allow yourselves to
make a false representation of the goodness and value of that
which you expose to sale ? or, on the other hand, to depreciate
the value of a commodity, below what you esteem it to be
intrinsically worth, when you are a buyer, if you made it a law
to yourselves to do to others as you would be done unto ?
AVould you take advantage of other people's unskilfulness, or of
their necessity, to put ill things upon them for good, or at an
exorbitant price, if this were your measure of acting ? This
j)rinciple would carry you honestly and honourably to the ex-
ecution of every contract and engagement, to the utmost of
your power ; to the payment of your debts, to the performance
of every trust you have undertaken, with exact fidelity ; for
would not you in justice expect the same yourselves ? Abund-
ance of practices, in the course of business, for Avhich people
think they can offer a jjlausible excuse, would not bear a trial
by this standard, and would not sit easy upon their con-
sciences, if they did but accustom themselves to appeal to
it, however they may make a shift to justify themselves
before men.
In cases where others need our compassion and kindness,
this will be equally serviceable. How ready will a man be to
do good offices to others, according to their necessity and his
own ability, who consults his own heart ; and what bowels ot
compassion he would think himself entitled to, if he were the
needy person, if he would allow himself to think it very possi-
ble that this may come to be his own case, and especially if he
must recollect, that this has already been his case in fact, and
what his ex])ectjitlons then were ? God touches the Israelites
in this feeling strain, Exod. xxiii. 9- " Thou shalt not oppress
a stranger : for ye know the heart of a stranger, seeing ye
were strangers in the land of Egypt." To know the heart
of another in distress or want, or destitute of friends, either by
Af; wi: wori.D ni: dox:: lxto. 381
considerinof the circumstances of such a cuiulltion, thougfli we
have not shared in it ourselves, or especially from our own
former feelino-, would produce a ter.deiness and enlarged heart
to others in misery ; and it would induce us to an ohlig-
ing and compassionate manner, as well as to £;"ive them our
assistance itself ; to do it cheerfully, without tedious intreaty,
without a haughtiness of behaviour, with all the marks of
good-\Aill and complacency ; for if we were in distress, we
sliould think the value of a benefit greatly lessened by a dis-
agreeable manner of conferring it.
In censures and reflections upon others, this rule will be of
singular use. If we examine our own hearts, do we not think
that we have reason on our side, when we blame others for
meddling with our character to our disadvantage, while they
Iiave no concern with us ? or for putting tlie \\orst construction
upon doubtful actions ? or for spreading accusations of us, be-
fore they are well assured of the truth of them ? or for pro-
claiming even our real faults, when they are not able to ])lead any
justifiable reason for it fntin chiirity to others, or from the de-
mands of justice ? or for their not making reasonable allowances
for lesser faults ? If they should, for instance, represent that
as *' a beam in our eye," which they It^t ])ass *' as a mote in
their own !" In such cases as these, should not v^e think our-
selves aggrieved ? Let us turn the tables, and be\\are of
giving reason to others for any such complaints concerning us.
In case of provocations, this precept would be a good clue
to our thoughts and actions. We should complam of the hasti-
ness of our neighbour, if he were quick in resenting a word or
action of ours, which we are conscious was n<»t ill intended :
of his severity and uncharitableness, if he should presently take
advantage of a rash or unguarded expression or action, to ex-
pose us to disgrace, or expense, or punishment : and of his
inexorableness and cruelty, if, when lie had us at mercy, he
should not be ready to forgive, upon proper acknowledgement
and reasonable satisfaction. If men were of this mind on all
sides in the world, there would • be few r that pin-pose
towards all. 8t. Paul directs Titus to reconunend meekness
in this sense to Christians, Titus iii. 2. " Put them in mind
— to speak evil of no man, to be no branlers, but gentle,
shewing all meekness unto all men." As this grace will con-
duct us to a proper behaviour under ill treatUK'nt from others ;
BO it will teach ns to moderate our atll^ctions and passions in
such a manner, as not willingly to give offence to others, and
to behave in a courteous and afiable manner, towards ail men.
As *' chaiity, so meekness is kind, and doth not behave itself
unseemly," 1 Cor. xiii. 4, 5. It will make a man observant
of the tempers of others, and willingly to deny liis own humour
in little things, rather than give them uneasiness ; and cautions
that neither his words nor actions may carry any tiling in them
unnecessarily provoj^ing. A meek man will not be overbear-
ing in company, and full of himself to the neglect of others ;
but will studiously express civility to all, agreeable to their
stiitions. Most men know how to do all this, \\ hen they ap-
preliend it necessary to serve a present secular end : but iha
B b3
390 CHRISTIAN MEEKNESS.
grace of meekness would teach us to make it the habitual ex-
ercise of our lives, out of a sense of duty to God, and from
love to our neighbour.
3. Meekness is shewn in a modest comporting of ourselves
to our station and circumstances.
It will dispose those who are in anv station of inferiority,
contentedly to submit to the (hities of that station. It will
incline children to " obsy their parents in all things, because
this is well pleasing to the Lord," Col. iii. 20. ; and servants
to "be obedient to them that are their masters, in sinoleness
of their heart, as unto Christ ; with good will doing service,
as unto the Lord, and not to men,'* Ej)h. vi. .5 — 7- Or, as
it is expressed in another place, Titus ii. 9- " to please tliem
well in all things, not answering again." It will have a like
influence upon subjects, to induce them to " be subject to the
higher powers, not only for wrath, but also for conscience'
sake," Rom. xiii. 5.- And we find "the ornament of a
meek and a quiet spii'it," particularly recommended to wives,
1 Peter iii. 4. The meek will cheerfally pay "honour to
whom honour is due, and fear to whom fear ;" it will be
no uneasy thing to them ; but the froward fret at any yoke.
On the other hand, the same excellent temper will form per-
sons in superior relations, or under smiling providences, to a
lowly and condescending behaviour. Parents should exercise
this frame in their management of their children, not behav-
ing towards tliem in transports of passion : " Ye flithers,"
says the apostle, "provoke not your children to wrath," Eph.
vi. 4. LIusbands are commanded to " love their wives, and
not to be bitter against them," (^ol. iii. 19- ; and masters are
directed to treat their servants with lenitv, " forbearing threa-
tening, knowing that their Master also is in heaven," Ej)h.
vi. 9. These are all precepts of meekness to those in superior
relations ; and the same should appear in superiority of rank
or circumstances. The meek man is not assuming in grand-
eur, or riches, or power ; but his meekness shines more
brightly for being set in a more conspicuous light. The
meekness of a man in obscurity is not so easily distinguished,
from the necessity of his condition ; but Avhen it a])pears in a
higher orb, or upon remarkable advancement, it hath more
clearly the aspect of virtue. When peojile treat their inferiors
with due regard, are easy of access, ready to do them any
CIinr?--TIAX MEEKNESS. 391
offices of Immanity as they have opportunity, not a})t to take
exceptions at little things, or to use the adxantages of their
power to re\^enge every small provocati(jn offcrtd them ; herehy
they display their meekness, as well as their humility. When,
ir on advantages gained, uj)on securities from their enemies*
j)ower which they had not before, they do not insult, or behave
unseemly, but with temper and moderation, and shew a great-
er dis{)osition than ever to charity and reconciliation ; this
shews a power over their own spirits, or eminent meek-
ness.
4. Meekness is particularly to be expressed by a temperate,
and calm behaviour in matters of reli^o-ion. To break out into
anger and passion here, appears as if we thought that *' the
wrath of man worketh the righteousness of God ;" which
St. James assures us that it cannot do, chap. i. 20. Men
who pret(!nd to knowledge in religion beyond tiieir neighbours,
will confute their own pretensions, if they have not learned this
lesson of it, James iii. 13. " Who is a wise man, and endued
with knowledge among you ?" Many of the Jews, to whom
he wrote, made great pretences to this in matters of religion ;
the apostle, therefore, says to them, ** Let him show out of a
good convei sation his works v/ith meekness of wisdom.** Let
him exemplify the works to which wisdom directs with meek-
ness, or let him shew, by his charity and meekness to his brethren,
that his wisdom is suj)crior ; and, thereupon, he goes on to sheA^-,
that all bitter zeal is " earthly, sensual, and devilish," and hath
no alliance with theVisdom which comes from above. We have
no other method prescribed or allowed by the gospel even to those
who most obstinately oppose it, but *' meekness to instruct
th.ose aaIio oppose themselves, if Govhen they were hungry, he only
gives them irrefragable^ ])roofs of the lawfulness of such a jirac-
tice in their circumstances, from allowed examples, from the
396 CHRISTIAN' MEEKNESS.
design of the Sabbatli, and from his own authority as the
Lord of it. And when his enemies, upon one of his eminent
miracles, went so far as to ascribe them to a confederacy with
the devil, instead of " rendering railing for railing," he only
confutes their vile cavil with the greatest strength and force
of reasoning, and annexes to it a necessary warning against
their persisting in their obstinancy, Matt. xii. 24, &;c. When
some of his hearers were so enraged as to attemjit to stone
him ; yet he reasons Avith them with the utmost calmness and
composure : " iVIany good works have I shewed from my
Father ; for which of these works do ye stone me ?'* John x.
31, 32. Could any thing be at once more gentle and con-
victive ? He treated even Judas himself, notv^ ithstanding all
the aggravating circumstances of his ciime, with unusual
softness of speech ; as one evangelist represents it, " Friend,
wherefore art thou come ?" jNIatt. xxvi. .50. ; or, accord-
ing to another, " Judas, betrayest thou the Son of man
with a kiss ?" Luke xxii. 48. ; which is no more than an ap-
peal to his own conscience. These instances shew us, that
meekness, and returns gentle in the manner of them, but
strong in the matter, and to the purpose, are ordinarily the
best ways of dealing with ill-minded adversaries.
At other times we find Christ perfectly silent, vrhen he
could have no hope of doing good by speaking. So he be-
haved when the two false witnesses appeared against him, JVIat.
xxvi. 02, 63. His adversaries were resolved and fixed in
their determinations against liim ; and he could have no pro-
spect of bringing them to a better mind by debating the matter
with them, and tlien he chose to say nothing. '1 hough " oj)-
pressed and afflicted, yet he opened not his mouth, he was
brought as a lamb to the slaughter, and as a sheep before
In's shearers is dumb, so he opened not liis mouth,'* Isa.
liii. 7.
And upon the greatest provocations he was most remote
from a revengeful temper. As he would not countenance his
disciples, but reproved them for pretending to call for fire from
heaven against the Samaritans, upon their ill usage of him and
his followers ; so he maintained a good will to his outrageous
enemies : " Father," says he, on the cross, " forgive them,
for they know not \vhat they do,'* Luke xxiii. 34. " Forgive
them,'* that is what I wish for them ; " they know not what
they do," that is the best apology I can make for them.
CHRISTIAN MEEKNESS. 307
Herein he teaches us meekness and gentleness under the
worst usage.
By wny of I'eflectlon, then,
1. Be persuaded " to seek meekness,'* Zeph. ii. 3. Pro-
pose it to yourselves as a inatter of necessity, that meekness
should ordinarily have dominion over passion ; and carry the
conquest as far as you can.
To this end, it will he of great moment that a careful guard
he kept upon our hearts, and that the beginnings of auger
there he ohserved. It will be much easier to extinguish it in
the first sparks, than when it has flanu;d out. Fixing it
as a law to ourselves, that we will make a short pause up-
on the first rise of a resentment, would stifle most passions in
the birth.
All prudent precaution should be taken, in reference to the
ordinary sources and occasions of passion. And I may ven-
ture to say, that lowering our inordinate esteem of two things,
of ourselves, and of this zcorkl and its affairs, would go a
great way in removing the fuel of passion. For external oc-
casions, as far as we rxn foresee them likely to provoke, we
should carefully avoid coming in the way of them, farther
than necessary duty obhges ; if we cannot avoid the occasion,
we have reason to double our guard when we are aware of this
danger.
To think often of our own frailty and liableness to offend,
how many indiscretions and weaknesses, at least, others have
to bear with in us, would be an liabitual preservative against
hastiness with them. It would cherish in us " the spirit of
meekness," to " consider ourselves, lest we also be tempted,'*
Gal. vi. 1.
The indecencies and ill effects of passion should be often
called to rememi^rauce. Every man is sensible, when he sees
another in a transport, that he is in a fit of madness. Now, we
should see our own face in that glass. What mischiefs has
passion produced in the world ! I may rather say, what has
it not produced ? How much sin does it occasion in others
as well as in the transported man himself? What shame
and sorrow have our own past sallies cost us in our cooler
hours. These things should be laid up as guards against new
temptations,
3ljS CIItilSTIAX MEEKNESS.
But, along' with all, let us often seek meekness of God by-
prayer. Let us pray for the Spirit, one of whose fruits
it is.
2. See that your meekness be, indeed, a Christian grace.
Some, by a turn of natural temper, find it easier to restrain
passion than others ; and certainly they have reason to be
thankful to God for that advantage in their constitution ; and
the extravagancies of passion would be the more criminal in
them upon that account. But as far as it is mere go{)d nature,
and not performed out of a sense of duty to God, it is not a
Christian grace. To make it so, it nnist be animated by
Christian principles, and exercised by the direction of the
Christian rule.
Those who, by their natural tempers, have a stronger prone-
ness than others to be warm and eager, or to be peavish and
morose, should yet remember, that this will not release them
from obligation to the grace and duty of meekness. If it be
more difficult for them to govern their ])assions, and behave as
becomes the gospel ; yet this is absolutely necessary by the
Christian institution ; and there is no help for it, but they
must take the more pains with their own hearts, watch more
their ov/n spirits, and be the more earnest in prayer to God.
They are not incurable by the heavenly Physician ; and they
Will have one advantage, upon a conquest, above those of
milder natural tempers, that it will be more evident that their
meekness is really from religion.
3. Let us not lay much stress upon an excuse commonly
made for other faults, that they were done in a passion.
When such evil consequences might be foreseen, at least as
possible, they should rather have fortified us against the ad-
mission of passion, than passion be made use of afterwards
as a plea for them. A true Christian will rather consider
those evil effects of his passion as aggravations of the sin-
fulness of it, and therefore be more watchful for the future,
and diligent to grow in meekness : which will be a growings
preparation for the heavenly world, where neither pride nor
passion have any place, but all is calm and serene, peaceful
and happy.
SERMON XXX.
PEACEABLENESS.
Rom. XII. IS.
Jf it he possible, as much as I'leth in you, live peace all ij
"ivith all men.
THE several expressions and exercises of a peaceable
disposition, belong to other graces and virtues, or na-
turally flow from them ; yet, as they are all directed to this
special end, the promoting of peace, we may consider them as
making, in a sort, a particular excellence, or branch, of the
Christian temper. I have chosen this passage of the apostle
to rej)resent and recommend a peaceable spirit, because it is'
especially expressive and emphatical.
And there will be occasion,
I. To shew the general import of the exhortation.
II. What is implied in the qualifications added : If it he
possible, as much as lielh in you.
HI. The extent prescribed for our aim and endeavour in
this matter : With all men. Under which the particular
duties incumbent upon us for this purpose, will naturally fall to
be considered. And,
IV. The importance of a peaceable spirit in Christianity.
I. The general import of the exhortation to live peaceably,
may be reduced to two ])articulars.
1. That we should ha\'e a hearty love and value for ])eacej
as far as it may be obtained. Considered as a Christian
400 PEACEABLENESS.
grace, it must begin in tlie temper. Heatlien morality taught
no more to be necessary than the performance of commend-
able actions ; or, when their moralists directed to look deeper,
to an iuAvard disposition and principle, it was principally as that
might forward and facilitate the outward practice. But in
Christianity, the principle and temper have the main stress
laid upon them, in order to acceptance with God ; that
" whatever we do, we do it to the Lord, and not to men."
So the peaceableness of the spirit is of main account with God.
To bear a hostile mind to our neighbour, is highly offensive to
God, though it should not break out into act. And in order
to his acceptance, this inward disposition to peace must arise
from religious principles. It must not be the mere result of
a more quiet and easy natin-al temper, but How from a regard
to God's authority, enjoining it as a necessary duty by the
voice of nature and scripture, and fi-om a sincere love to men
thereupon.
'■2. That we studiously direct our conduct so as may be
most likely to reach this end : or " follow peace with all
men," Heb. xii. 14. That we gladly embrace all becoming
methods for cultivating amity, and as carefully avoid every
thing which tends to break the peace. It is a vain thing to
pretend we are lovers of j)eace, if it plainly appear in our
conduct tliat we are litigious and provoking, pettish and ex-
ceptions, ever stiff and unyielding in our demands, or, in other
respects, take the ways which make or keep open, or inflame
diUerences.
II. I proceed to shew, what is implied in the qualifications
added : J fit be possible ^ as much as lieth in you.
1. It is evidently intimated, that it is not always possible,
or in our power, to reach the desirable end of peace. Those
who conscientiously and in earnest ** seek peace and pur-
sue it," according to the exhortation, Psal. xxxvi. 14.
yet sometimes find, that it flies from them as fast as they
pursue it.
kSometimes this falls out in common life, through the per-
verse humours and unreasonable obstinacy of those with
whom we have to do. There are people in this world so cap-
tious, as to take exception and offence without any foundation,
who catch at the most innocent occasions to work up their
PKACEABLENESS. 401
inliuls to resentment ; and so invc^teratc, that tlioy will not
give up a prejudice once entertained, upon the best reasons
offered, or the most condeseendin*;- ste])S taken to satisfy
tlu'iii. They are not to l)e gained by kindness, but it ratlior
makes them more insolent : the more they discern tliat you
seek peace, tiiev will be at the greater distance from it : every
concession emboldens their animosity.; and there is no peace
to be had, but by ceasing to have any thing to do Avith them,
or by just pnnishment. The generality, it is to be hoped, are
not so abandt>ned ; but whoever converses any time in the
world, will hardly fail to meet with some such ill-turned
minds. The psalmist had occasion to comj)lain of such in his
time, and it w^as a very uncomfortable circumstance of his life,
Psal. cxx. 5, (), 7' " Woe is me that 1 sojourn in Meshech,
that I dwell in the tents of Kedar. My soul hath long dwelt
with him that hateth peace. I am for peace ; but when I
speak, th(iy are for war."
Sometimes it is not morally possible, or in our power, to be
at peace with men ; because they will not be at peace with us,
unless we will violate a good conscience. We only can do,
A\'}]at we may do laAA'fully : Id posmmus, quod jure pas-
suymis. Men may be displeased for that wherein we act most
conscientiously toward God. This we cannot help, for we must
not sacriMce conscience in any instance to peace, though all
tlie world should be angry with us. Peace, though so desir-
able a blessing, is not to be purchased at any rate, but only
pursued, as far as consists with superior obligations, as far as
we are left at liberty to seek it, A\ithout violating our duty.
For instance.
Neither truth nor holiness are to be sacrificed to peace, that
w^ould be to sacrifice our peace with (jod, and with our own
consciences, for the sake of peace with men ; which for certiiin
would be much too dear a bargain. We are required to " love
the truth and peace," Zech. viii. 19. Truth first, and peace
only in consistence with the other. We are to " buy the
truth, and not to sell it" upon any terms. Pro v. xxiii. 9,S. A
regard to peace may justify us in keeping some of our senti-
ments to ourselves, which are of less importance ; but never
in denying the least truth. And so we are to ** follow peace
with all men," but in conjunction with holiness, Heb. xii. 14-
For " the wisdom which is from above, is first pure, then
c c
W^2 PKACEABLEVESS.
peaceable," James iii. IJ. Truth and holiness, then, are un-
doubtedly preferable to peace ; and if we cannot ]>rocare the
favour of others, without " making shipwreck of faith, or of
a good conscience,*' we must be content without it. It
should be esteemed by us impossible, Avhat lies not in us, to
profess any thing contrary to what we think the doctrine of
Christ, or to practise any thing contrary to what we judge
the law of Christ, even in the least instance, to gratify the
whole world.
Nor should we decline any service v,'e are capable of, to the
interest of Christ, or of our counliy, for fear of some people's
offence. Christian courao-e and fortitude should extinaruish
such fears. To "contend earnestly for" that whicJi we ap-
prehend to be *' the faith once delivered to the saints," when
it is opposed, will never be construed by God, or equitable
men, for the mark of an unpeaceable spirit ; as long as we do
it only by fair reason and argument, without injurious repre-
sentations of the sense of those we oppose, or uncharitable re-
flections upon them ; in a word, if we intermix not passion,
or injustice, with our zeal. Nor is it a defect of any thing
becoming us in order to peace, if we will not sacrifice the
liberty wherewith Christ hath made us free, by complying
with impositions in religion, which have no more than human
authority.
We may displease some, and occasion their being our ene-
mies, by making head against their vices and immoralities,
and by bringing them to deserved punishment for the mis-
chief they do to the community : tliey may call those the trou-
blers of our Israel, and disturbers of the peace, who will not
suffer them to proceed with impunity in open profaneness and
sensuality, but contribute their utmost to the execution of the
laws for reformation of manners. But they may as well
impute unpeacebleness to those who endeavour to detect the
thief, or the cheat, or any other public nuisance. Attemj}ts
against open licentiousness in morals, are as truly conducive
to the public tranquillity and welfare, as any other prosecution
of crimes against the society. Here peace with particular
persons should be out of the question with a Christian, who
acts under superior obligations to God, and his country.
Where peace, then, cannot be maintained in full harmony,
with truth and duty, it should be esteemed by a man devoted
to God an impossibility. But,
PE A c E A i; r, I.; \Ess. 4 03
2. Tlii^; addition greatiy enforces the precept, when it may
consist witli hic^lier oblioations. We must not venture every
thing i\)Y ])eace, nothing >vhich is more vahiable tluin itself ;
but we should esteem it worth a great deal of j)ains and self-
denial. If we can compass it by any means that are fit for
us to use, we siiould endeav^our it ; and thougli past endea-
vours should liave failed of success, yet still ^attempt to reach
so valuable an end, as long" as any hope of success remains.
3. It is imjjlied farther, that we shall have reason to he
content and easv, though we should miss of our aim, if we
have performed our part. Do but what lieth in you, and no
more can reasonably be expected : then tlie breach of peace
may be your aitliction, but it will not be your sin. You may
entertain comfortable reflections in your own breast, and hope
for divine acceptance and reward. You may cast your cares
upon God, for protection against the designs and ill offices of
the unpeaceable, or for sii))])orts under the trial of their ill-
will ; or hope that possibly in time they may be recovered to a
better mind ; that *' when your ways please the Lord, lie will
make your enemies to be at peace with you," Prov. xvi. 7*
III. The extent prescribed for our aim in this matter, is to
be considered : Live jjeaceahl^ ivith all men. There is a
civil peace and concord to be cultivated with all men at large ;
and there is a more peculiar peace and harmony, which we
should endeavour to maintain with our fellow Christians as
such. These are of distinct consideration.
1. We should endeavour to live peaceably with all men at
large, as far as vv'e have any concern with them. Setting
aside the consideration of their religion or their virtuous char-
acter, we are obliged by the dictates of nature, and of Christ-
anity too, to study peace with them as our fellow-creatures.
And to this end,
(1.) We should be careful to behave inoflfensively to all ;
to " give no offence, neither to the Jews, nor to the Gentiles,
nor to the church of God," 1 Cor. x. 32. that, if possible, we
may prevent any difference from arising.
No man should be treated with insolence and rudeness,
with injurious, or reflecting words, with outrageous and inde-
cent passions ; whicli every man knows to be directly pro-
v(>king. A peaceable man is not ordinarily a wrathful man,
because such a one '*si^ 1> V A CK A B 1, 1-: XKSS^
*' a froward man," for the same reason, for he *' soweth
strife," chap. xvi. 28. nor " a scorner," for he gives rise to
contention, strife, and reproach, chap. xxii. 10» He \vill not
hehave with liaughtiness, hut with hnmihty and meekness.
li we are for ])eace, we shall he so far from allowing ourselves
to do our neighbour a real injury, that we shall endeavour to
conciliate and secure his aftection by any offices of humanity
aid friendship within our power.
A lover of peace will observe the tempers of others ; and
when he knows them to be peculiarly tender, and apt to take
exception, instead of reckoning it a pleasure to put them out
of humour, he will rather restrain himself from such innocent
freedoms with them, as he might use to others without the
least offence.
/ We should not intermeddle unnecessarily in the affairs of
others, or act the busy body, which is mentioned in scripture
as a very ill character, and is known to be a frequent incen-
diary. We should not pry into the secret concerns of other
people, that do not concern us, the affairs of families, or the
behaviour of relations one to another ; much less should we
divulge what we hear to the disadvantge of our neighbour,
any farther than the honor of God, or the interest of somt*
other persons, make it necessary. There are a set of miscre-
ants, who often bring themselves into briars, and break thi)
peace of neighbourhoods, and families, and friends, by making
it their business to pick up ill stories of others, to spread them
again in conversation ; either merely that they may furnisli
themselves with matter of talk ; or for a worse reason, that
they may gratify their own vile inclination to detraction and
backbiting. Some are thus employed out of idleness : " We
hear,'* says the apostle, " that there are some wliich walk
among you disorderly, working not at all, but are busy-
bodies," 2 Thess. iii. 11. and, 1 Tim. v. 13. " They learn
to be idle, wandering about from house to house ; and not only
idle, but tatlers also, and busy-bodies, speaking things which
they ought not." These are pestilent make-bates in civil and
religious societies : "A tale-bearer revealeth secrets ; and,
therefore, where he is not, the strife ceaseth," Prov. xxvi. 20.
But those who *' study to be quiet, will mind tlieir own busi-
ness," 1; Thess. iv. 11. And if people would agree to do
this more, and mind the affairs of others less, it would go a
great way to maintain the peace of the world.
PV.ACE ALLEN ESS. 405
Another tiling- necessary to prevent ofTence, and secure
peace, is, that we are careful to give all, in their several sta-
tions, the reg-ard and respect due to them : as justice require*
this, so it is the way to peace ; that we may pay a quiet suh-
n-iission to lawful authority, and give not in to noisy complaints
and murmurings against those in power, upon every step in
the administration which seems doubtful to «s. And surely
a little modesty would teach us to be very tender in judging of
things mucli above us. If we make conscience of " render-
ing to all their dues, tribute to wliom tril)ute is due, custom to
whom custom, fear to whom fear, honour to whom honour,"
as is our unquestionable duty, Rom. xiii. 7* so we cannot but
apprehend how much it would contribute to peace.
(•■2.) We are equally concerned, in order to j^eace, not to be
quick in taking offence. Possibly as many quarrels in the
world owe their rise to a tenq)er unduly exceptious in some, as
to a provoking humour in others ; that is, they proceed from
offence taken witliout ground, ov real design. They are found-
ed upon misunderstandings, and wrong interpretations of
words or actions : and that is esteemed a great and heinouy
jirovocation, which a small share of humility and charity
would have passed over in silence, or soon fwrgot. A man
of a peaceable spirit will put the best construction upon things
doubtful ; and suspend sharp resentment, till facts are ascer-
tained : he will not admit j^rejudices upon uncertain hearsays ;
but examine the trutli of them before they make imjjression.
If some reckon it a point of honour to be quick at resenting
a provocation, I am sure it is the reverse of Christianity ;
and can neither be for the service of the worW at present,
nor contribute to a comfortable accomit at last. That which
was observed upon lueckness, is equally true of a sincere love
to peace, that it will restrain from deep resentment of small
injuries, though they should be real ; and from such passionate
expressions of displeasure thereupon, as serve to no other pur-
pose, but to infkune a difference. JMany people might soon
have received proper satisfaction for an injury done them, if
they had not themselves overrated it, and carriee of their calling, one Lord, one faith, one
r K A Cl ; A 13 1 , L N K s s . 4()0
baptism, one God and Father of all," Epli. iv. 4 — G. Nor
can it bo thouoht that every difference of sentiment about
every one of these particulars, nulHHes men's Christianity.
One wouhl think, that now, when the cannon of scripture is
comjili'ted, we should lie ready to own all them for our fellow
Christians, who own the same sacred books as we do, for the
only and the perfect rule of Cinistian faith and practice.
Though they and we should differ in understanding uuuiy parti-
culars contained in that rule ; yet, if we judge them " weak
in the faith," we are directed to " receive them, but not to
doubtful disputations," Rom. xv. 1.
What peace would it soon produce in the Christian world,
if hereu])on such plain gospel-rules as these were observed
among the several contending parties of Christians ! " With
all lowliness and meekness, with long-suffering, to forbear one
another in love," Eph. iv. 2. " Not to judge our brother, or
set at nought our brother," Rom. xiv. 10. " but to judge this
rather, that no man jnit a stiunbling-block, or an occasion to
fall in his brother's way," ver. 13. How happily would the
face of the Christian church be altered, if all the members of
it, on all hands, would make it a law to themselves, charitably
to think others as sincere in their searches after truth, as we
profess to be in ours, though they cannot see with our eyes.
To avoid censuring others for differing from us, as we should
complain of their censuring us where we think we are in the
right ; to remember, that they have a right to judge for them-
selves, as well as we ; and that we are no more infallible than
they : and, hereupon, to treat one another with brotherly love,
notwithstanding our different persuasions.
These things, accompanied with a care to manage disputes
in religion, when thev fall out with temper and moderation, to
give a reason of our hope and persuasion with meekness and
fear ; and with the readiness to allow others to give a reason
of their persuasions, without taking offence at it, as we expect
the like ourselves : these things, I say, woidd go farthest to
heal the breaches of the church ; and, 1 doubt, they will hard-
ly be healed in this world by any other way.
IV. We are yet to consider the importance of a peaceable
spirit in Christianitv.
It has been already shewn to be frequently and strongly in-
410 PEACEABLENESS.
culcated by way of precept ; and, therefore, should be dilig-
ently attended to by all that call Christ Lord : for " for why
call ye me Lord, Lord, and do not tlie things wjiich I say ?'*
And it is many other ways recommended in the gospel : as,
1. By she\Anng us the great evil of an unpeaceable spirit.
It is the fruit of carnality, or of an undue ascendant which
some fleshly motive or other hath over us, 1 Cor.:^iii. 3.
" Ye are yet carnal ; for, whereas there is among you envy-
ing, and strife, and di\isions, are )^e not carnal ?" And, there-
fore, " variance, emulations, wrath, strife," are reckoned up
among " the works of tlie flesh," Gal. v. 20. And as a tur-
bulent quarrelsome spirit hath a bad source, so it produces
very ill effects, James iii. l6. *' Where envying and strife is,
there is confusion and every evil work." When a quarrel is
begun, however innocent at first on one side, yet it scarce ever
happens, in the progress of contention, but there come to be
faults on both sides : evil surmises, undue ani^nosities, mutual
reflections, indecent sallies of passion, it may be usefulness on
all hands oljstructed, and scandals multiplied, and the name of
God and their holy vocation blasphemed, when quarrels rise to
a height among those who pretend to religion. Vv lio can
reckon up the many sins, and the many occasions of dishonour
to God, which have their rise sometimes from a single and a
small quarrel ? And how fev>', when they reflect upon their
owai frames and actions, can remember a contest they have
been engaged in, wherein they could altogether acquit them-
selves from blame through the whole procedure ? Besides the
sins of others, \vhich they may have seen upon such occasions,
have they not found their own spirits disturbed, their frames
disordered in religious exercises, and that too often they have
spoken unadvisedly with their lips ? So justly does Solomon
give that excellent representation, Prov. xvii. 14. *' The be-
ginning of stiife is as when one letteth out water." If you
take away the dams that keep in an iinpetuous torrent, you
cannot foresee all the mischiefs 't may ]}roduce : so it is when
a quarrel is begun. " Therefore," if possible, as it follows,
*' leave off contention, before it be meddled with."
2. By representing a peaceable disposition in a very advan-
tageous light. It is one of " the fruits of the blessed Spirit,"
where he is plear-ed to take up his gracious residence. Gal. v.
^22. It is mentioned as one principal thing wherein the
PKACEABLENESS. Ill
spiritual l^ingdoni of God, or true religion in the hearts of
men, consists, Kom. xiv. VJ. Clirist saw fit to make it tlie
subject of one of his beatitudes, Matt. v. 9. *' Blessed are
tiie peace-makers, for they shall be called the children of God.'*
They who would make it their business to promote the peace
and welfare of mankind, and to settle those about them in
fi,eueral ipuet and love, as fur as it is in their power ; such
men, resembling' God in those attributes of his in which he so
much glories, his goodness and love, shall be owned and re-
ceived by him as eminently his children. The calm and com-
posed soul, that is breathing love and peace, is in the best pre-
paration to receive divine influences and favours ; and, accord-
ingly, they are peculiarly promised in such a frame, 2 Cor. xiii.
11. " Live in peace, and the God of love and peace shall be
with you."
3. By the lively expressions of such a temper in the example
of Christ. He was, on the one hand, a pattern for observhig
the proper limitations to be attended to in all pursuits after
peace ; he ever j)referred truth and duty to it, an obedience to
his leather to the pleasing" of men ; aud so must we. But,
on the other hand, as far as it was consistent with his higher
engagements, he ever shewed a strong disposition to peace.
Instead of otiering- injury to any, he made it his business to do
good to all. He acted correspondent to the ancient projdiecy
of him, that he " should not strive nor cry, neither should any
man hear his voice in the streets," Matt. xii. 19. He pur-
sued his work without noise and contention, without tumult
and disturbance. And he discountenanced the beginnings of
a strife among his followers, Luke xii. 21', 25. Bather than
" he would offend" the civil government, he paid tribute,
though it were not due from him, as he declares. Matt. xvii.
27. And rather than he would ollend the Jewish priests,
when he had miraculously cured a leper, he ordered him to go
to the priest, and carry him the gift ])rescribed by the law for
the priests, when they were concerned in the cure of a leprosy,
Matt. viii. 4. Our Master came both preaching peace, and
exemplyfying our proper behaviour in order to it.
4. By the account it gives us of the heavenly world, as a
state of perfect love and harmony, where there are no jarring
notes and affections. When a good man dies, he " enters in-
to peac('," Isa. Ivii. 2. Here possibly he had frcqiient occasion
412 rEACEAni.RNESS.
to lament the unsuccessful ness of his endeavours to obtain
peace, and to mourn over the many bleeding- wounds of the
church of Christ. But this is one circumstance which makes
heaven a delightful prospect, that he shall meet with an equal
disposition to peace in all the other inhabitants ; that the unity
of the Christian church will be then completed ; and that all his
own distempers, which make him not so peaceable now as he
should be, shall be fully cured. Now, surely this prospect
should excite our zeal to grow in such a temper now, as an
eminent meetness for that world, and a similitude of temper to
what prevails in it.
By way of reflection, then,
1. This may be sufficient to vindicate Christianity from the
reproaches which have been cast upon it, for the divisions and
animosities tliat have abounded among- Christians. The pre-
cepts, the pattern, the principles of Christianity, all lead ano-
ther way, they directly lead to peaceableness. If it be asked,
then, " Whence come wars and fighting-s ?" this question must
be answered now, as it was by the apostle James in the primi-
tive times. Jam. iv. 1. " Come they not hence, of your lusts
that war in your members ?" Pride, and ambition, and pas-
sion, too often prevail and reigii among- many that wear the
Christian name : and there are too strong remains of these
and other disorderly affections in the best.
2. This may be a proper subject of trial and self-examina-
tion. If we make no conscience of this duty of peaceableness,
we have not yet entered into the S])irit of true Christianity.
And it will be one way to discern at least, whether vital re-
ligion is advancing or declining in us, by examining whether
we are of a more peaceable or a more turbulent temper than
we were formerly.
3. Let us all, as we are exhorted in the text, cultivate and
exercise a peaceable and healing disposition. This is the
likeliest way to dispose others to be at peace with us. The
reason of the thing, the promise of God, and the ordinary
course of experience, shew this : and every man desires that
others may be at ]ieace with him, even such as contribute least
toward it themselves. This will, at least, be an effectual
means to secure peace in our own breast, under other people's
undeserved unkindness and ill usage, if tliey have nothing
against us except in the matters of our God. It will gTcatly
PEACEAULEXESS. 413
credit our profession, and capacitate for tlie more extensive
usefulness ; and it will be one thing- to soften a death-bed.
therefore, pray for the spirit of grace, to make it a settled
habitual principle with yon. Often meditate on the blessings
which ensue from peace to soul and body. Cultivate the
grace of humility, the \xvMt of which lies at the bottom of most
contentions. A\ atcb. against every thing which you find by
experience to have a tendency to sour your spirits. And
whatever difficulty yon may find in ruling your own sj)irits for
this purpose, or in beaiing with the pee\ishness of others,
remember, that this, and all the other parts of your warfare,
will soon be over ; and tlie prize yon have in view, to be re-
cognised hereafter as the children of God, will abundantly
over-balance all your difliculties.
SERMON XXXI.
A MERCIFUL TEMPER.
Col. III. 12. [first clause.]
JPui on, therefore, as the elect of God, holij and beloved,
boxvels of mercies.
I HAVE chosen more tlian once already, and In the course
of my design, to make this verse my subject, for some
branches of the Christian temper mentioned in it, because it
recommends the several particulars which it enumerates in the
most advantageous light, -as " parts of the new man," wherein
vital Christianity consists, or as Christian graces winch those
who profess Christianity are especially obliged to cultivate. As
such, v^e are called to put on bowels of mercies, or a disposi-
tion to shew mercy to the proper objects of it. And here, as
on several other heads, I shall,
I. Explain the disposition required. And,
II. Shew the peculiar engagements that lie upon Christians
to it.
I. Tlie nature of the disposition required, expressed by bowels
o/' mercies.
It may be thus described in general : — 'It is a disposition of
mind, whereby we are inclined tenderly to symj)athise with
others in their evils or dangers, and are ready to help and re-
lieve them as far as it is in our power.
The pecidiar occasion for this grace is given by the misery
of other people, either present distresses they are labouring un-
A MElICIJfUL TKArrr.R. 4)5
(Ifr, or some evils to wliic!] we iiiriy discorn tlieni to ba
(vpused. As then; would have been no room for divine
mercy, if misery had not made its entrance among creatures,
either hi actual feehng- or in title'; so without this there could
be no place for the mercy of one man to another.
And, as in other giaces, so in this, we are principally to
consiiler the temper of the mind. \'/e are called to put
on bowels^of mercy ; a tender sympathising spirit, apt to have
a quick sense of other people's calamities and dangers, and to
be nearly touched with them, and from that inward charitable
frame to do them all proper good offices. Actions which
carry the greatest appearance of compassion and mercy, if in
truth they proceed not from such a temper of soul, will not
meet with divine acceptance. And the apostle intimates, that
there may be such actions without a right principle, when he
tells us, 1 Cor. xiii. 3. *' Though I bestow all my goods to
feed the poor, and have hot charity, it profiteth me nothing.'*
This is one of the strongest evidences wliereby one man can
})roceed in his judgment of another, that lie is of a merciful
disposition, when he is content to give all he hath to relieve
another man's necessity ; and yet the apostle intimates, that
such a diffusion of visible charity may proceed from an ill
spring ; as suppose from ostentation, from a hope to compound
with God by this means for other sins, from something beside
a genuine sympathy with our neighbour. If this should be
the case, the most pompous acts of beneficence would profit us
nothing at the bar of Christ.
On the other hand, men may be esteemed by God really to
possess the bo'xels of mercy which Christianity requires,
tliough they are not in a capacity to give any bright proofs of
it to men by sensible instances. A ]joor man may have the
grace of a merciful disposition as truly as the richest, if he
really sympathises with his neighbour, and would do more if he
had it in his power. For " if there be first a willing mind, it
is accepted according to that a man hath, and not according to
that he liath not," "-Z Cor. viii. 1^. The temper of the mind,
then, is first to be regarded.
But if there be such a disposition, it will not fail to express
itself in merciful actions, in proj)ortion to capacity and oppor-
tunity. The man who can allow himself to act a barbarous and
cruel part, or who ordinarily declines to act as bowels of mercy
416 A MERCIFUL TEMPEll.
would lead him to do, certainly is not possessed of them.
The Christian scheme is so sjjiritua], as not to achnit the acts
of mercy for virtue, without the disjjositioii ; hut it is so just
and consistent as not to leave room for a pretence to the dis-
position, when the life and actions ])roclaim the contrary.
Now, a compassionate and merciful temper to our neigli-
bour, may be considered as leading to be affected and to act
differently, accoiding" to several particular views we may take
of the case of otliers ; that is, in reference to their souls, and
their spiritual miseries and dangers, or in reference to their
outward afflictions and sufferings, ^'herein we have no imme-
diate concern of our own ; or, lastly, in relation to any par-
ticular injuries they have done to ourselves, by means of
which they may lie at our mercy. By this way of considering
mercy, the nature of it will, as I apprehend, be most plainly
and practically explained.
1. It is to be exercised in reference to the souls of men,
and tlieir spiritual miseries and dangers. Here a Christian
has abundant reason for bowels of mercy and compassion to his
fellow-creatures, much more than he can have from any out-
ward calamities that may befal them.
The sins of men, and the danger of their ev-erlasting ruin
by them, will awaken a lively concern and grief in the merci-
ful mind of a Christian. He has the truest and justest com-
passion for his neiglibour, who cannot, without a tender sor-
row, see him provoking the great God to jealousy, throwing
away his inmiortal soul, living under the power of a mor-
tal distemper, and laying up in store for a dreadful account.
Whoever believes a reality m religion, must be much more
affected with such a melancholy sight, than with seeing the
bodily wants or consuming diseases of men, or with liearing
their dismal groans and mournful complaints upon any wor'ld-
ly account, because he knows that tlu; danger of their souls is
infinitely greater. Such was the temper of the holy psalmist,
Psal. cxix. 158. " I beheld the transgressors, and \vas
grieved because they kept not thy law.'* He M'as grieved for
the dishonour to God ; that was piety : and for the risk
they run of their own ruin ; that was charity and compassion
to them.
But if this inward concern be sincere and genuine, it will
shew itself in all proper endeavours, according to our ability
f
A MERCIFUL TEMPER. 417
ami opportunity, to save them from sin and ruin. If we truly
j)ity the ignorance of others, we sliall he ready to instruct
theui, if we are ahle to do it, and they are wilHng to receive
it, or take pleasure in supporting- others in such a work, who
are more capable of helping them. If we are deeply affected
with their danger, we shall gladly embrace any opportunity
to give them fiiithful warning, and to " j)ull them out of the
fire," if we can, Jude 23. Where our own influence cannot
reach, we shall rejoice if, by any means within our power, we
can engage others in so beneficial a design, who may be more
capable and likely to succeed. This compassion for the souls
of men, would give life to any project for supporting and pro-
pagating the gospel, either by our immediate influence, or by
our purses, or by any other way we can come at, it would
make us inmiediate actors, or fond of bearing any part in any
reforming design set on foot : and if we can have no farther
influence, we should help all such designs by frequent and fervent
])rayer for the propagation of the gospel to the darkest and
most distant corners of the earth, that it may *'have free
course and be glorified ;" for our worst enemies, that they
be recovered to repentance ; and even for such, of whose re-
covery we may have very low hopes at present. O that there
were more such merciful men to the souls of their fellow-crea-
tures ! that more were inspired with this persuasion, that " if
a man err, and one convert him, he who converteth a sinner
from the error of his way shall save a soul from death, and
hide a nmltitude of sins," James v. 19, 20.
2. It is to be exercised in relation to the outward afilictions
and sufferings of others, even where we may have no imme-
diate concern. Any of the calamities and evils of life, to
which men are liable, give opportunity for bowels of mercy ;
their pains and diseases of body, their troubles and peq)lexities
of mind, their necessitous circumstances of life either in their
ordinary course, or as reduced to them by disasters and dis-
appointments, their unjust sufferings from other men, either for
their consciences, or by common oppression and injustice, and
even the sufferings and miseries which men bring upon them-
selves by their own fault and folly. A merciful man will not
think himself altogether unconcerned in any of these ; though
some of them, and in some cases, and with some j)articular
views, may justly touch him more tender! v than others.
Dd
'lis A MERCIFUL TEMPER-
Here, as in tlio former case of tlie souls of otliers, merci-
fulness begins in the frame and temper of the mind. There
should be an affecting- sense of the distresses of others, a sym-
j>nthy with them, and a charitable good-will to them. He
who is wrapped up in himself, and regards not what calamities
beful other people, as long as his own circumstances remain
easy, is not humane, much less acts like a Christian. Chris-
tianity teaches us to " look not only at our own things, but
every man also on the things of others," Phil. ii. i. It is
true, we are called to a more special sympathy Avith some than
with others. The bonds of nature are not cancelled by Chris-
tianity, but strengthened ; and, therefore, without doubt, we
are not only rdlowed, but obliged, to a more particular sym-
|)athy with our relations, our acquaintance, and our friends.
** To him that is afflicted, pity should be shewed from his
friond," from him especially. Job vi. 14. And ordinarily we
are called to interest ourselves in the sufferirgs of our fellow
Christians with more tenderness, than in the sufferings of the
world at large ; that " if one member (of the Christian body,)
suffer, all the members suffer with it," 1 Cor. xii. ^6. ; and
Heb. xiii. 3. ** Remember them that are in bonds, (that is,
for righteousness' sake,) as bound with them, and them which
suffer adversity (upon that account,) as being yourselves also
in the body," that is, as belonging to the same body of Cluist
to which they belong. But there is a general compassion and
sym])athy due to all men, as they come within our notice and
reach, even to the worst of men. To rejoice in the miseries
of any as such, is most unchristian, and to have no manner of
concern for them, is certainly, at least, a great defect in Chris-
tianity ; for we are taught " weep with them that weep,"
without excluding any, Rom. xii. 15.
And where there is really such a disposition of mind, it
will express itself in the proper instances and fruits of mercy.
The boivels of mercy we are to put on, must not be " shut
up," as they are, if we satisfy ourselves with a mere tend-
erness of mind, when we have it in our power to contribute
to their relief and help. The merciful will not think it too'
much to undergo some ])ain and labour, in order to soften
the cares, or divert the })ains, or remove the distempers, or
solve the doubts and perplexities of their neighbours. They
will cheerfully encounter with some difficulties for righting
A MERCIFUL TEMPER. -119
tlic injured and oppressed, if they can liavc a reasonable pro-
siwct of success ; and, espe(nally, in proportion to then- cir-
cumstances, tliey will be ready to "draw out their soul to the
huno-ry," as the expression is, Isa. Iviii. 10. that is, to draw
out "" their inward compassion by "dealing their bread to
the hunrrry," ver. 7- and by " satisfying the afflicted soul,
as far as they can, ver. 10. The apostle James represents the
absurdity of pretending to sympathy and compassion without
this, James ii. 15, lO. " If a brother or sister be naked,
and destitute of daily food, and one of you say unto them,
Depart in peace, be ye v/armed and filled, notwithstanding ye
give them not those thinirs which are needful to the body, what
doth it profit ?" And St John exhorts us to shew the sincerity
of our love by the feeling expressions of it, 1 John iii. 17> 18.
" Whoso hath tliis world's goods, and seeth his brother have
need, and shutteth up his ^bowels of compassion from him,
how dwelleth the love of God in him ? My little children,
let us not love in word, or in tongue (only,) but in deed and
in truth."
Where people are not in a capacity for relieving the neces-
sities of others themselves, they may exercise their compassion
as acceptably to God, by applying to those who are more
capable, if they have an interest in them ; whereby, indeed,
they may serve three good purposes at once, pursue their ONvn
charitable temper, excite others to their duty, and help the
distressed. Or if they should not know where to make ap-
plication with prospect of success, yet all have one way left
to express their disposition to mercy, which will be pleasing to
God, and may be profitable to men ; and that is, by prayer
to the Father of mercies, on behalf of the distressed.
3. This temper should be exercised with respect to parti-
cular injuries done by others to ourselves, upon account of
which we may have them at our mercy: as suppose, by m-
jurious reflections upon our reputations, or by occasioning
some damage to our substance, or i.T other ways of using
us ill. This is a peculiar province for mercy to display
itself.
Governors are not, indeed, obliged to shew mercy to such
offenders, as endeavour to overturn the state, or disturb the
i)ublic peace, by forbearing to punish them according to
their deserts. It is the duty of their office to be " terrors to
D d 'I
4'20 A MERCIFUL TEMPER.
evil-doers," as well as *' a praise to tlicm that do well." It
is one of the greatest blessings of the present world, that there
is such a power lodged somewhere in every society, to restrain
those, by the terror of punishment, from evil actions, who
will not forbear them upon principle. And if there were not
actual executions of punishment upon bold offenders, laws
would soon lose all their force, and be mere scare -crows ;
societies must be dissolved, and there could be no living in the
world. Mercy to great offenders would, in some case, entail
guilt upon a land, as in the case of murder, where the law of
God and nature require blood for blood. And, in many other
cases, it would be the greatest cruelty to the community, by
continuing it in danger from " roaring lions and raging bears,"
who neither fear God nor regard man," and by encouraging
others to offend upon hope of impunity. It must, therefore,
always be left to the wisdom and judgment of those in power,
to determine how far, at any time, there may be a relaxation
of the severity of laws, in particular instances, without danger
or prejudice to the community.
My view is, to consider private and personal injuries. And
liere,
I am far from saying that Christianity, in all cases, obliges
us to put them up, without any endeavour to right themselves,
either in our reputation or our property. Our usefulness de-
pends upon our reputation ; and, therefore, when that is re-
markably attacked, and we cannot vindicate ourselves without
the prosecution and punishment of those who unrighteously
strike at it, it is past doubt that we may and ought to do our-
selves justice that way ; mercy to others, in such circum-
stances, would be injustice to ourselves. And in case of injury
done us in our property, religion does not forbid us to take
advantage of the laws of our country against lawless men.
We should give an ill example of mischievous consequence to
the public, if, out of a foolish lenity, we should give up our
o\m rights, when they are not merely our own, but stand con-
nected with the rights of the society ; which is the case when
the crime is of a very pernicious tendency, and the person
wlio commits it appears to be accustomed to it, and in no
likely disposition to leave it.
But a merciful temper, when injuries are" offered, should
shew itself in such instances as these.
A .MEJICIFUL TERirEIl. 421
We should nmintain a good-will to those who injure us, as
far as is consistent with the public safety and our own. We
should be sorry for their sin, and heartily wish their repentance
and everlasting welfare.
If there is any probable hope of their being reclaimed,
we should try mild methods first to bring them to reason,
and allow time for observing how they operate, before ^ve
come to extremities. " Charity suftereth long," 1 Cor. xiii. 4.
If we have received prejudice by their means, but it was
undesigned on their part, if in charity we have reason to pass
that judgment, not only mercy, but justice requires us not to
take any advantage we may have against them. If the pro-
vidence of God has unexpectedly reduced them, without their
own visible fault, so as to disable them to answer our demands
from them, to treat them with severity in such a case, would
be to fly in the face of Providence.
If they have been designedly injurious to us, but give
credible marks of repentance, we are obliged heartily to for-
give them, whatever their offences have been.
If they have wronged us, but we know are now utterly in-
capable to make us reparation, mercy will certiinly prompt to
be content with what can be had, and never allow us to say,
If I cannot have my debt, I will have the man's bones. Nor
will it suffer us to proceed to extreme rigour in such circum-
stances, wherein the innocent must be deeply involved with the
guilty, and the utter ruin of a family must ensue upon carry-
ing matters to the gi'eatest height. Mercy in such a case,
should temper justice, and it will do so where a merciful tem-
per prevails.
II. I proceed to shew the peculiar engagements that lie up-
on Christians, to be of a merciful disposition.
1. It is most frequently inculcated upon us as a necessary
duty. By frequent j)recepts, " Be ye merciful," Luke vi.
36. ; *' Be kind one to another, forgiving one another," Eph.
iv. 32. ; " Be of one mind, having compassion one of another,
love as brethren, be pitiful," 1 Pet. iii. 8. It is represented
as an eminent branch of the goodness which God requires of
men : " He hath shewed thee, O man, what is good ; and
v\hat doth the Lord require of thee, but to do justlv, and to
love nxercy ?" Mic. vi. S. An unmerciful spirit is declaied
D d3
422 A MEIICIFUL TEMPER.
to be inconsistent with the love of God in the soul : " Whoso
shutteth the bowels of compassion, — how dwclleth the love of
God in him?'* 1 John iii. I7. A tender sympathy is em-
phatically described as the fulfilling of Christ's law : " I3ear ye
one another's burthens, and so fulfil the law of Christ," Gal.
vi. 2.
2. It is made an express term of our acceptance with God:
" With the merciful thou wilt shew thyself merciful," Psal.
xviii. 25. ; *' Blessed are the merciful, for they shall obtain
mercy." Matt. v. 7« 5 *' If yc forgive men their trespasses,
your heavenly Father will also forgive you : but if. ye foi'give
not men their trespasses, neither will your Father forgive your
trespasses," Matt. vi. 14, 15. The same thing is represent-
ed in a very affecting parable, Matt, xviii. 23, Sec. ; wherein
the king of heaven is described as calling his servants to an
account, and out of compassion forgiving one of them a debt
of ten thousand talents ; while this same servant used the
extremest rigour to a fellow-servant, that owed him but an
hunched pence ; whereupon his Lord is represented, after the
manner of men, as calling his forgiveness, and insisting afresh
upon his debt to him with the utmost severity ; to teach us
what our Lord delivers at the close as the moral of the para-
ble, ver. 35, " So shall, likewise, my heavenly Father do unto
you, if ye from your hearts forgive not every one his brother
their trespasses." The process of the great day is directly
described as turning eminently upon this point, both in the
goodness and severity of God, Matt. xxv. 34. to the end.
W^e are told on the one hand. Jam. ii. 13. that *' he shall
have judgment witliout mercy, that hath showed no mercy ;"
and, on the other, that " God is not unrighteous, to forget
any work or labour of love, shewed toward his name, in
ministering to tlie saints," Heb. vi. 10. Would to God that
all who name the name of Christ, would seriously lay to lieart
things so strongly and frequently said !
Nor is it any wonder that this should be made an indispen-
sable term of the divine favor, and of our eternal happiness,
since,
3. We are most fully taught our own need of divine mercy.
We have constant occasion for mercy to pardon, and grace to
help, Heb. iv. IG. None of us can come to God as iiniocent
creatures, but as penitents, who must be beholden to infinite
A MERCIFUL TE3irER. 423
mercy for the pardon of iimuuierable oflences, and for the
acceptance of our best services, and cannot hope for any
benefit at his liands ujwn tlie foot of desert, but as the fruit
of sovereign grace and favor. And can we come to God
witli a humble apprehension of our own guilt and unwortlii-
ness, and yet allow an unrelenting' temper to our neighbour ;
How can we liave the coniidLMice of such a frame to oiler to
God that petition of the Lord's prayer, " Forgive us our
debts, as we forgive our debtors ?'* The^ veiy request, com-
ing- from a heard-liearted and implacable man, is no better
than to bespeak a denial. Can we be sensible, according to
the elegant representation of the ])arable lately mentioned, that
our debt to God is as " ten thousand talents," and yet hesi-
tate upon forgiving our neighbour the trifle of " an hundred-
pence ?" That is a vast dis})roportion, but falls much beneath
the I'eality of the case. Can we have the face to be petition-
ers for his compassion and indulgence every moment, and yet
be obdurate to the cries of our fellow-creatures, or think it
beneath us to have any regard for them in their wants and
distresses ?
4. God's actual mercy to us is, therefore, set in our view
in the gospel, as a pattern for this holy disposition. He i)s
" the Father of mercies, rich in mercy ; his tender mercies
are over all his works." He is " full of compassion." The
course of ))rovidence and redemption are the brightest demon-
strations of it. He continually supplies our returning wants,
often before we call upon him, and especially he satisfies our
desires, and answers our humble entreaties. He remembered
us in the low estate of our apostacy, when no other eye ])itied
us, and no other hand could save us ; and, out of the riches
of his grace, gave his only-begotten Son to be the propitiation
for our sins. All his mercy to us is disinterested j he never
can have any need of us, as we may Iiavc of the meanest of
our fellow-creatures -, there was nothing but misery and neces-
sity on our part to move liis tender regard. He was highly
provoked by us, so that resentment, instead of relief, might in
all reason have been exj)eeted ; yet then mercy rejoiced over
judgment. Can 1 then beseech you to put on boxcdls (ij
mercy y by any stronger argument than '* by the mercies of
God ?" Tile Scripture dwells upon tlii^ coiituderation : "Be
ye merciful, as your Father also is merciful," Luke vi. 30. ;
D d4
424 A MERCIFUL TEMPER.
" Love your enemies, &c. that ye may be the cliildren of
your Father which is in heaven ; for he maketh his sun to
rise on the evil and the good, and sendeth rain on the just and
on the unjust," JVIatt. v. 44<, 45. ; " Be tender-hearted, for-
giving one anotlier, even as God for Christ's sake hath for-
given you," Eph. iv. 32.
5. Tlie Son of God gave us a most illustrious pattern of
mercy. This was the great inducement to vail his original
glory, and to assume our nature, not our merit, but our misery.
He came " to seek and to save them that were lost," to " save
us from our sins," and " from the wrath to come," due for
them.
When he was actually made flesh, there never was such a
pattern of mercy in our nature. Almost all his words and
works breathed this.
How singular was his compassion to the souls of men !
When he " saw them as sheep without a shepherd," without
proper and good instructors in the way to heaven, " he was
moved with compassion on them," Matt. ix. S(j. And that
compassion induced him to be their unwearied instructor him-
self, to go about through their cities and villages preaching
the doctrine of the kingdom, accommodating himself to their
capacities and circumstances, taking every advantage to en-
lighten their minds, and remove their prejudices, and guide
their feet in the way of peace. When any of his hearers per-
versely opposed the design of his instructions and miracles, he
was *' grieved for the hardness of their hearts," Mark iii. 5.
And when he plainly foresaw, that the body of the Jewish na-
tion were about to fill up the measure of their iniquities, by re-
jecting and crucifying him, the Lord of glory, he shed tears of
sorrow for them, because they would " not know the things of
their peace," till they were "hid from their eyes," Luke xix.
41, 42.
His sympathy with men in their bodily wants and sorrows,
was also very conspicuous. We often read of his being " mov-
ed with compassion," upon several distressing occasions, and
so being, led to relieve them. From those bowels of tender
mercy, lie was induced to heal a sick multitude. Matt. xiv. 13,
14. and to cure the blind men that cried after him, while the
multitude rebuked them, chap. xx. SI. ; and to restore to life
the only son of the woman of Nain, Luke vii. 12 — 15, He
A MERCIFUL TEMPER, 425
bore an affectionate part with the mourners at Lazarus* grave,
he wept and " groaned in spirit," John xi. 35 — 38. Every
miracle that he wrought, was a rehef to men in one or another
distress, exce])tiiig two ; one of which, in permitting tlie devils
to enter the herd of swine, Matt. viii. was, after an act of
great mercy, in delivering two men who had been sorely tor-
mented by those devils ; which was also an instance of mercy
to the people of the country, who had been in continual danger
before from those possessed men, ver. ^8. ; and the other, of
cursing a barren fig-tree, so that it innnediately withered
away. Matt. xxi. 1[). was intended, with no considerable loss
or prejudice to any, to warn his disciples, by an instructive
emblem of the danger of unfruitfulness.
He was ready to perform kind offices to all sorts of people
in distress, whether good or bad. Though he seemed more
shy of relieving a Gentile during his personal ministry, and
before the wall of partition was broken down, lest he should
offend the Jews, to whom he was peculiarly sent ; yet we find
as illustrious a fruit of his gracious compassion to the woman
of Canaan, as any in the gospel-history. Matt. xv. 28. Even
his enemies felt the benefit of his miraculous power ; so he
healed the ear of Malchus, the high-priest's servant, when he
Avas among those who came to apprehend him.
He did not always stay for desire and application, but
would even surprise a miserable object with the offier of his
help. Thus he acted with reference to the man who waited at
the pool of Bethesda, and '* had an infirmity thirty-eight years ;
when Jesus saw him lie, and knew that he had been now a long
time in that case, he saith unto him, wilt thou be made whole ?"
The impotent man not knowing him, only tells him his help-
less case, but without expectation of a miraculous cure ; but
Christ pronounced the hialing word, and made the poor man
to feel its healing virtue, ere he was aware, John v. 5 — [).
Such was his disposition to mercy.
And his benignity is not lessened now when he is passed
into the heavens. For still " we have not an high-priest, who
cannot be touched with the feeling of our infirmities," Heb.
iv. 15. As they are not out of the reach of his knowledge,
so they still move his compassionate regard ; and we may sup-
])ose him saying to us from heaven those gracious words under
them, which he did to 8t, Paul, 2 Cor. xii. i). '* My grace is
426 A MERCIFUL TEMPER.
suflicicnt for tliec ; for my streiig"tli is made perfect in weak-
ness." A.nd upon the foot of the blessed discoveries of the
gospel, we " look for his mercy unto eternal life," Jude 21.
Upon the whole, then,
1 . If the gospel lay us under so various and so strong en-
gagements to a merciful disposition, v/hcre shall the cruel and
the savage aj}pear ^ If a compassionate tcnijier, ready to ex-
press itself in the kind and beneficent fruits of it, is made neces-
sary to a well-grounded hope of God's favour, what nmst be-
come of those who are perfectly insensible of the calamities of
others, unmoved at their cries, and inexorable to their in-
treaties ? of the s])iteful and malicious ? of the injurious op-
pressor, that " sees the anguish of his brother's soul, when he
beseeches, but will not hear ?" V/hat must be the end of the
bloody persecutor ?
2. Let us, then, as the elect of God, holy and beloved, as
his peculiar people and beloved children, studiously 'piit on
boxcels of mercy. Shall others, who make no such pretence,
be induced by goodness of nature, or by some ignobler mo-
tives, to shew mercy to the miserable in many amiable in-
stances ? And shall we, who profess Christianity, or to be
called into the kingdom and fellowship of God's dear Son,
come behind them ? We who acknowledge omselves to need
so much mercy from God, who have abeady received such
rich fruits of it, and have all our future expectations from
the same source ; we who are not encouraged to hope for
divine mercy, without exercising it to our fellow-creatures ;
we who are called the followers of the merciful Jesus. Cer-
tainly many of the heathen world ndll rise up in judgment
against those pretended Christians, who shut up the bowels of
their compassion from their neighbour, and will condemn
them.
SERMON XXXII.
VERACITY, OR TRUTH BETWEEN MAN AND
MAN.
Eph. IV. Qo.
JV/iereJbre piUling axvai/ lijing, speak every man truth
'with his neighbour ; for xce are members one of an-
other.
THE apostle, in some verses before the text, had repre-
sented tlie gross corruptions that prevailed in the Gen-
tile world ; and then his charitable hope of the Ephesians, to
whom he wrote, that they had learned Christ so as to make
them new men, (piite another sort of people in tlie temper of
their spirits, and the course of their conversation, and what
they had once been themselves, and from what the body of the
heathens still were.
Having expressed such a cliaritablc persuasion concerning
them, he proceeds to exhort them to behave accordingly ;
cautioning them against many sins, which abounded among
those who had not yet received the knowledge of the truth ;
and exciting to several particular duties to which the new na-
ture would prompt tliem. He begins with the exhortation in
the text, to a strict regard for truth, or veracity.
This was a duty especially fit to be inculcated upon converts
from Paganism ; not only as lying, among other evil practices,
was common and customary every where among them, but as
some of tlieir most celebrated masters of wisdcjui taught looser
principles upon this head, tlian uj)on many dlher subjects of
morality. They esteemed lying, in many cases, to be lawful
428 TRUTH BETWEEN
and justifiable ; for which Dr. Wliitby, upon the place, pro-
duces several passages out of their writings. It was, therefore,
peculiarly suitable, that when the apostle puts the Ephesians in
mind of the better instructions they had learned from " the
truth as it is in Jesus," or from the Christian revelation, which
eminently bears the character of a doctrine of truth, he
should begin with pressing them to a stricter regard to truth,
than they had either ])ractised or been taught before their con-
version. And so he does in the words read : Wherefore
putting axcaij lying, speak every man truth mth his neigh-
bour, for we are members one of another »
Upon this head it will be proper,
I. To explain the precept here recommended to Chris-
tians, or the social duty which is prescribed by these
w^ords.
II. To consider the reason which the apostle gives for
it.
And then to close with a practical application.
I. I would explain and state the social duty which is here
recommended to Christians.
The apostle, for greater emphasis, had described the gen-
eral change made in the spirits and lives of Christians by the
gospel, both negatively and positively ; by *' putting off the
old man, and putting on the new,'* ver. 22 — 24*. In like
manner he does, for the same reason, in reference to this
particular virtue. On the one hand, he calls the Ephesians to
put away lying ; and, on the other, to speak every man
truth with his neiglibour.
Truthy in scripture and in common use, hath several ac-
ceptations. Sometimes it signifies *' the real nature of things
in themselves :" and that is the same, whether we think at all
of it or not, however we judge about it ; for our judgment
cannot alter the nature of things. Sometimes it signifies the
conformity of our apprehensions to the nature of things ; that
we conceive aright of them, and just as they really are : error
and mistake stand o])j)osed to truth in this sense. Every
man, as far as he is concerned to think at all about things,
should endeavour to judge as truly of them as he can, or agree-
able to what they are in themselves. And when he speaks to
I
MAN AND MAN. 4'29
liis neiglibour, he sliould coininuiiicato truth to liim, in oj)posi-
tioii to error, as far as he is able. But a man may vent error
and mistake witliout the e:uilt of lying-.
Therefore, we must come to a third sense of truth, tlie
*' agreement of our words to our own sense and apprehen-
sion." And lying-, properly speaking', stands opposed to
trutli only in this signification. A man may speak the truth
to his neighbour in this moral sense, and in the sense of the
text, even when he is involuntarily mistaken ; and, on the
other hand, lie may be guilty of the sin of lying", when he
speaks to his neighbour that which is a real truth in itself, as
long as he does not think it so. A man may be guilty of other
sins, Avhich will be ruinous to him in the day of account,
when he judges amiss or contrary to the truth of things, under
sufficient means of better information. God may condemn
him for his sloth and negligence, or for his corrupt prejudices
in such a case. But he is not (hrectly and properly charged
with the sin of lying, except when he speaks contrary to his
own })resent sense and judgment.
Speaking, or writing, which is but another way of speak-
ing, are intended to be means of communicating our minds
one to another. Lying is giving a false representation of
our minds ; speaking what we think to be false, to deceive
others.
Both of these are to be taken in for explaining this vice ;
that the matter of what we say is false, or different from what
we believe to be true ; and that it be spoken with intention to
deceive him to whom we speak.
There may be either separately, without incurring the
guilt of lying. It is not a lie, for instance, to repeat a known
falsehood in the way of narrative, but declares that he believes
it to be false. Nor is it repugnant to veracity to use figurative
expressions, which yet are not strictly true hi the literal sense ;
as long as by common use, or the manner of speaking, the
design of them is easy enough to be understood : as in the use
of an hyperbole ; or, when we exceed what is strictly true,
either in magnifying or diminishing a thing, but every one at
the same time may understand that it is intended for no more
than a figure. So the evangelist says, John xxi. 25. " There
are many other things which Jesus did, the which, if they
should be written every one, I suppose that even the ^vorld it-
430 TRUTH BETWEEN
self could not contain the books that should be written ;"
which none can understand to import any more than that the
books which must be written upon such a subject would be
endless. So the use of an ironical way of speaking, is not
inconsistent with veracity ; that is, when the strict literal
sense of the words seems to signify one thing, but the circum-
stances of the case more plainly shew that the quite contrary
is meant : as in Elijah's contest w^ith the false prophets of
Baal, when they had offered their sacrifice, and called upon
their false god from morning till noon, to send fire down
to consume the sacrifice, Elijah did not think it unlawful or
unbecoming to deride them and their god, that he might
awaken them out of their stupidity, and shew their folly to all
the people, by an irony, 1 Kings xviii. 27* " Cry aloud,"
says he, " for he is a god ; either he is talking, or he is pur-
suing, or he is on a journey, or perad venture he sleepeth, and
must be awaked." Here was no violation of truth, in saying
in the matter, and on the occasion that he said so, that Caal
was a god. Every one that heard him, must understand him
to mean the contrary in the strongest manner. In all figura-
tive ways of speaking, it is necessary to their consistence
with truth, that it be apparent they are intended for figures :
and then, if they are apt to express our minds to the hearer,
they are words of truth ; but break in upon truth, if they are
intended to mislead him.
Nor is an intention to deceive others always criminal, if no
falsehood be spoken for that purpose. It is not unlawful to
deceive an enemy in war by a stratagem, though it would be
so to assert a falsehood to him. I may foresee that my si-
lence, or forbearing to say all that I know of a matter, will lead
my neighbour into a mistake, and yet may lawfully inform him
of the truth ; yea, in some cases, it may be my duty not to do
it : as, where a greater good requires that he should be kept
ignorant of it ; or, sometimes, for the sake of his own good ;
suppose, for instance, it is known that a sicl: person will re-
fuse a medicine very likely to be of service to him, if he were
acquainted \\'ith what it was ; certainly a physician, or a
j)arent, or friend, may very law^fully endeavour to deceive him
!)y any method consistent with truth : or, if a matter be in-
trusted with me as a secret, and another would foin discover
it, who lias no right to know it, if either by silence, or by a
MAN AND MAN. 131
partliil but true account, I can divert liis inquiry, it will be no
violation of truth. Jeremiah's conduct may bo an instance,
Jer. xxxviii. He had been thrown into a iiltliy dungeon by
king Zedekiah, at the instigation of the princes of Judah ;
but, upon the intercession of Ebed-melcch, was admitted to a
private audience of the king, wlierein the main subject of liis
discourse was, to acquaint the king with the mind of God
for his direction in his j)resent circumstance^. The king, at
parting, charges him to conceal this from the princes, and, if
they sliould come to examine him about the matter, that he
should say unto them, ver. 25, 2(3. *' I ])rv^sented my suppli-
cation before the king, that he would not cause me to return
to .Jonathan's house, to die there." And w(; arc told, ver.
27. that '* when the princes came to him, he told them ac-
cording to all those w^ords that the king had commanded him :
so they left off speaking with him, for the matter was not
perceived." No doubt this was part of the conversation, and
the king had commanded him to conceal the rest on pain of
death ; he was under no obligation to acquaint the princes
with the rest ; and he knew he should run the hazard of his
life from them, if he informed them of the messaee which
he had delivered from God to the king, because it was most
disagreeable to their mind ; and, therefore, he deceived them,
by letting them know only part of the truth. In this he was
no way worthy of blame.
But to affirm any falsehood, in order to deceive others, is
never justiiiable. It is not lawful to lie for God, or for the
greatest advantage that can be proposed by it to our neigh-
bours, or to ourselves. A mischievous lie, that is designed
to the prejudice of any, is more heinous and aggravated upon
other accounts, than an officious or a jocular lie : but lying, in
any kind, is a violation of truth, which the best end proj)oscd
by it cannot justify ; and that for this one reason, because we
must *' not do evil, that good may come," Rom. iii. 8. That
lying is always evil, will appear when I come to the second
hea(l.
But I would be first a little more particular in explaining
this exhortation, by shewhig Iiow it is to be observed eminent-
ly in three cases : in conunon conversation, in bearing testi-
mony, and in makhig arid performing offices.
I. Truth is to be observed in conunon conversation. Peo-*
4)32 TRUTH BETWEEN
pie have more special need, in some respects, to be admonish-
ed of their obligations inviolably to maintain truth here : for
many are more ready to allow themselves to transgress in what
they account trivial instances, than upon solemn occasions ;
and yet by such beginnings, way is made for the disregard of
truth, in the most considerable matters, in process of time.
As men often proceed gradually from customary breach of
their word, to break their oaths too at length ; so when once a
strict regard to truth, upon common occasions, is lost, it sel-
dom remains long unshaken in cases of greater importance.
The scriptures, and, as we shall see presently, the reason of
things also, oblige us to maintain truth inviolably and univer-
sally, without indulging ourselves in any sort of known false-
liood. The prohibition of lying, both in Old and New Tes-
tament, is absolute : " Ye shall not lie one to another," Luke
xix. 11. " Lie not one to another," Col. iii. 9. And so is
the injunction of truth : " Speak every man truth to his
neighbour," Zeeh. viii. 16. " Whatsoever things are true,
think on these things," Phil. iv. 8. kSuch declarations of the
mind of God, leave us no licence to niake free with truth on
the slightest occasions.
HoAv common soever, therefore, the practice may be, we
should not think ourselves at liberty to make professions of
kindness, where none at all is meant. Civility is one thing,
and fit to be professed and practised to all ; but profession of
distinguishing respect and esteem is another thing ; and when
there is nothing inward to answer it, it is inconsistent with
the candour and simplicity which should be found in a Christ-
ian. To give men commendations, which, at the same time,
we think them not to deserve, or to flatter them upon excel-
lencies we do not esteem them possessed of, if they should pass
with us for words of course now, yet I doubt will not pass so
easily in the judgment.
There are a set of ])cople, who think to recommend them-
selves to those with ^vhom they converse, by a surprising
story of their own invention, or by pretending, whh a boast-
ing air, to things which they never did, or by magnifying
matters beyond the bounds of probability; and think any
tiling of this kind no more than a harndess amusement, as
long as they avoid making free witli their neighbour's charac-
ter. Such facetious lies may not be in a direct breach upon
MAX AND MAN. 433
cliarity ; but tliey are a breach upon truth, and awaken men's
regards for it : and, certainly, if such inventions happen to
produce some mirth and entertainment for the present in com-
pany, vet tliey can give neither a man nor his friend ])]easure
in the reflection, when it is known tlwt all this hath no founda-
tion of truth.
^2. Trudi should be maintained in bearing" testimony. Many,
who make no account of violating truth in a theme of common
conversation, where they a])prehend none to be injured ; yet
cannot allow themselves to hear false witness, where they think
their neighbour directly concerned, in his life, or property, or
reputation, or other valuable interests. " A fidse witness that
speaketh lies, and so soweth discord among brethren," may
as yet be an opprobrious name to some who have not the uni-
versal regard to truth which they should have, because of the
obvious mischief which accrues to society from a false witness.
But I doubt some will incur this guilt in God's account, who
reckon themselves clear of it.
A conscientious regard to truth Avill engage us to be very
careful, that we spread nothing to the lessening or reproach of
our neighbour, of which we have not good assurance ; that we
])ublish not a defamation upon hearsay, nor take up, without
sufficient grounds, " a report against our neighbour." This
is the settled character of a citizen of Zion, Psal. xv. S. Re-
ports which we divulge carry the authority of our names to
sup))ort them, as far as that will go, farther than we bear our
testimony against them. And if we hastily put an uncer-
tain story we have hard out of our power, by making it pub-
lic, we may prove the false witnesses of a scandal to many,
who take it up upon our authority, without having either
inclination or opportunity to examine the grounds we went
upon.
If we are called to give jiublic testimony between man
and man, a sincere respect to truth will engage to a care-
ful recollection, before we give our testimony what we can
say upon the matter. It will dispose to lay aside affection
on one hand, and prejudice on the other, and impartially to
relate the true state of things, as far as we can bear wit-
ness to them ; nakedly to represent facts, as they have come
within our notice.
Here we should think ourselves obliged, not only to speak
E e
4-'}-% TRUTH BETWEEN
nothing' but the truth, but to sj^eak the whole truth, without
conceahnent or disguise. Though we are not bound, in every
case, to speak tlie wliole truth, yet certainly, when a matter
depends either in whole, or in part, u])on our evidence, and we
come in aj wtnesses, we are bound not only to avoid all di-
rect falsehood, but also not to omit any thing we can discover,
which may give light into the true merits of the cause. This
ought to be sacred to an honest man, when lie is only heard
upon Iris word, as well as when he is sworn to " speak the
truth, the whole truth, and nothing but the truth." If a mat-
ter should be wrong taken by a partial representation, and so
a wrong" judgment passed in a cause ; though we should have
paid nothing untrue as far as we went, yet we shall be justly
accounted accessary to that wi-ong judgment, by concealing
what we had farther to offer : and thus partial evidence will
have all the same evil effects that evidence directly ftilse can
have.
3. Truth must be exercised in our promises and en-
gagements ; and veracity requires two things in relation to
them.
(1.) That we really intend to perform them, wlien tliey are
made. In matters where we were at full liberty before,
promises lay us under obligation, and give our neighbour a
right ; and, therefore, we should never allow ourselves to make
them, unless there be an intention to mal'e them good. A
citizen of Zion is careful of that, Psal. xv. 2. " He speaketh
the truth in his heart.'* He speaks according to the true meaning
and design of his lieart. To engage to do a thing, when
at the time of the engagement we foresee that we cannot nccom-
plish it, or have it not in our intention, is really to injure and
impose upon our neighbour,- and to wrong" our own souls. We
should not, therefore, be rash in making promises, but weigh
beforehand, the lawfulness, the practicableness, the expedience
of what we undertake : for the same thing which Solomon
says of vows to God, will hold true of promises to men,
Eccl. V. 5. " Better it is that thou shouldest not vow, than
that thou shouldest vow, and not pay."
Q2.) That we are careful of ])erformance, after they are
made. This is as essential to veracity as the former.
Not but that there are some cases which may supersede our
obligation. If we are unexpectedly disabled afterwards, by the
MAN AND MAN. 4-35
providence of God, God and conscience, and all reasonable
men, m ill diseliarge us from the guilt of falsehood in not malt-
ing our word good. We could only be supposed to ])romise,
if we were able. Or if we should be convinced, that tlie mat-
ter of our jiromise is unlawful, we must repent of our rashness
in making it, and not add sin to sin by executing it. Herod
ought with repentance to have broken even his oath, rather
than have done so cruel and injurious a thing in pursuit of it,
as beheading John the Baptist, if really that were included in
his oath : indeed, he might more justly have given that wicked
woman, who solicited it, the half of his kingdom, according
to the letter of his promise, than the Baptist's head. And if
unforeseen, superior engagements require our attendance, at the
time when a promise was to be perfoimed, they must take place
of it : as, suppose you have undertaken to do a particular service
to a person at such a time, but afterwards you understand that a
wife, or a child, or some in \\'hom you have a near concern,
are in danger of life without your im.mediate assistance ; the
promise is evidently superseded by higher engagem.ents. No
promise can be made in bar of all future contingencies, nor
can release a man from that which the providence of God
makes much more immediately his duty.
But veracity obliges to performance, when we lawfully may
do it, when we are in a capacity, and not called off from it by
much more evident duty. A lover of truth will not satisfy
himself to liave given his word, to be rid of present impor-
tunity, or to please his neighbour for the time, without any
concern about the matter afterwards. Though the performance
in the event should prove a considerable damage to himself,
and a disadvantageous bargain, yet he will not be a covenant-
breaker : " He sweareth to his own hurt, and changeth not,'*
Psal. XV. 4. If he is not able at present to make good his
engagements, yet he will bear them in mind, and make con-
science of performing them in case of restoration to capa-
city, though he should be under no obligation to human laws to
do so.
n. I proceed to consider the reasons which the apostle
gives for the inviolable maintenance of truth : Because we
are members one of another. Which may be understood
E e 2
4i3<5' TRUTH BETWEEN
eitlier as applicable to maiikiiul in common, or to Christians in
particular.
1. This arginnent is np])licable to mankind in g-eneral.
We are members one of another, as we })artake of tlie same
human nature, and in that respect are upon a level. We are
members of society in common : entitled to the same rii^hts,
claims, and expectations, one from another, as men ; and are
mutually helpful and subservient, as the members of the body
are to each other : and the principal link that holds us to-
gether, is mutual confidence, founded upon the hope of common
fidelity.
Now, lying- makes void and useless the great instrument of
society, the faculty of speech or wTiting. The ]iower of speech
was given us by our Creator, and the art of Avriting since
found out, on purpose that we might be able so to convey our
sense to others, that they may discern it, v;here we pretend to
express it, just as if they were so far privy to what passed in
our minds. By these means, joined with the power of reason,
man is a creature fitted for much more agreeable society than
the inferior creatures are. But as far as the inward sense of
our minds, when we profess to give it, is not fliithfully con-
veyed ; so far these means of union and correspondence
between man and man, must necessarily become the means
of disuniting and estranging them one from another.
Truth hereupon becomes a branch of righteousness, what
every man hath a right to claim and cxj)ect from every man ;
as it is the proper and natural use of that instrument of society,
which our common Maker has furnished us Avith for nmtual
good and service. And, therefore, " a righteous man hateth
lying," Prov. xiii. 5.
In fact, it is what every man would expect and desire from
another. Tli,e most coumion liar, the falsest witness, the
most perfidious covenant-breaker, would have others speak the
truth to him, and is ready to complain when they do not ;
and, therefore, by that obvious rule of equity, of doing as we
would be done unto, every man has a right to expect and claim
the same thing from us.
And unless truth be inviolably observed in every thing, the
bonds of human society cannot fail to be weakened. If a
man allow himself to throw off" a regard to truth in one in-
stance, when this is known, it is impossible that another
f
MAN AND MAN. 437
sliould l)e iissuicd where lie will stop ; aiul, consequently,
mutual conlklonce must be destroyed. It is a man's ])rofeasiow
that he esteems truth sacred in itself, and, consequently, in all
ciises, that is the security for his credibility upon his word in
any case. As long as we cannot charge him with any viola-
tion of it, we are obliged to credit him. But when he is
convicted of falsehood ; and especially if he declares that he
thinks hiinself not bound to the observation of truth in some
cases ; as, that *' faith is not to be kept with heretics ;'* or,
that he should not scruple a lie for its omi sake, unless upon
account of some farther mischief attending it ; then, I say,
a man will justly be esteemed to diclaim the sacredness of
truth in itself ; and so his neighbour cannot believe him upon
his bare word. It cannot be wondered at, that a known liar
hardly meets with credit, even when he speaks truth : and so
the least impeachment of a man's varacity justly weakens his
credit, and others confidence in him.
Every man must be sensible what universal mischief this
brings upon the world, and how it destroys the comfort and
benefit of society. See a melancholy description of it in the
corrupt state of Israel, Jer. ix. 4, 5. " Take ye heed every
one of his neighbour, and trust ye not in any brother ;
for every brother will utterly supplant, and every neighbour
will walk with slanders. And they will deceive every one
his neighbour, and will not speak the truth ; they liave taught
their tongue to speak lies, and weary themselves to commit
iniquity."
The sight of abounding falsehood in the world, brought in
the use of oaths ; in hope, that by a direct appeal to God,
and a solemn imprecation of his vengeance in case of perjury,
men who are not restrained ^vithin the boiuids of truth in
common cases, might be awed into veracity upon important
occasions, by an immediate a])peal to the great God. This
practice, in the present degenerate state of liuman nature, is
plainly countenanced by God in scripture, and by the general
consent of all civilized nations, "an oath for confirmation is
an end of all strife," Heb. vi. IG. ; as the last apjjeal which
men can make, and, therefore, the highest test of then- verit-
city. And if men can allow themselves to falsify, not only
their word, but their oath, there is nothing by which they can
be hell), nor any security they can give to society, aiidj there-
E e3
438 TRUTH BETWEEN
fore, must forfeit all the benefits of* it, as such wlio are not
capable members of it.
But we sliould consider ourselves as always under the eye
of God, as w^ell in what we say as in what we swear. If
this were the cfeneral temper, there Mould be no occasion for
the solemnity of oaths : and if men lose sight of this in com-
mon life, so as contentedly and customarily to prostitute truth,
even where there is no direct appeal to God, their oath itself
will hardly be sutlicient to produce a full confidence in their
veracity.
2. This argument may be particularly ap])licable to Christ-
ians : We are members one of another^ in a more distin-
guishing sense, as we belong to the body of Christ. And
this lays additional engagements upon all the visible members
of that body, to jyut away lyings and to speak the truth one
to the other.
In conformity to the common Father, to whom we belong,
who is eminenly styled "a God of truth," Dent, xxxii. 4.
*' His words are true," ^ Sam. vii. 28. Psal. cxix. 160.
They are not only agreeable to the true nature of things, but
are suited to convey the divine mind plainly and v/ithout dis-
guise to us. His promises are sure and certain, such as may
firmly be rehed upon. Falsehood is as impossible to him as
any other imperfection : " God is not a man that he should
lie," Numb, xxiii. 19. His promise and his oath are " two
immutable things, in which it is impossible for God to lie."
And if this be a perfection so essential to the blessed God, in
which he so much glories, and which v/e have so much reason
to venerate in him ; if we are born of him, we shall study
imitation. Therefore, his children are described as " children
that will not lie," Isa. Ixiii. 8. Liars, we are told, belong to
another fatlier, John viii. 44. ** Ye are of your father the
devil, and the lusts of your father ye will do." — There is no
truth in liini. " When he speaketh a lie, he speaketh of liis
own ; for he is a liar, and the father of it." This character
is fixed upon him, as he pronounced the first lie that we find
upon record in the Bible, when he told our first paients, " Ye
shall not surely die," Gen. iii. 4.
In conformity to our head the Lord Jesus, there should be
a strict observation of truth among Christians. He came
•into tlie world to bear witness to it, John xviii. S'J. And he
iMAN AND MAN. 439
was and is ** tlie faitliful and true witness," revealing the
mind of God with the greatest exactness, and having ** no
guile found in his mouth," in any part of his conversation.
In conformity to the S])irit that animates us, who is
eminently descrihed hy this attribute, " the Spirit of truth,'*
John xiv. 17. XV. 26. ; whose revelations are contained in
*' the scriptures of truth,'* Dan. x. 21. ; where " that which
is written is upright, even words of truth." And, there-
fore, those who are taught hy him should shew it by the
strictest regard to that which is made his noted character in
scripture. This is, therefore, particularly described to be his
fruit, Ej)h. V. 9. " The fruit of the Spirit is in all good-
ness, and righteousness, and ti'uth." Which leads on to
observ^e, that Christians are under strong engagements to
veracity.
Because of the stress laid upon it in the rule by which all
the members of Christ's body are to be governed. The ob-
servation of truth is prescribed there in the strongest and most
unlimited terms, as has been shewn. It is recommended by
the clearest expressions of God's approbation, Prov. xii. 22.
" Lying lips are an abomination to the Lord, but they that
deal truly are his delight ;" and eternal death is expressly
denounced as the portion of liars. They bring up the rear
in the catalogue of those who " shall have their part in the
lake which burneth with fire and brimstone," Rev. xxi. 8.
Whosoever " maketh a lie, shall in no wise enter" into the
heavenly Jerusalem, ver. 27- ; and the same is said of ** who-
soever loveth and maketh a lie," chap. xxii. 1.5.
Inference 1. This is one remarkable evidence how much
Christianity is calculated for the benefit of mankind and the
good of society at present, as well as for our everlasting wel-
fare ; in that it so strictly enjoins and enforces the exactest
regard to truth. No man can be insensible that this would
contribute greatly to the happiness and comfort of life, if every
man conversed with another without deceit and guile, so that
there was no occasion for just jealousies and suspicions. The
Christian reliijion \\Titten in the heart, will form a man to
this.
2. We see from thence upon how good reason the Ciiris-
tian religion strictly forbids common swearuig. So our Sa-
Ee 4
440 TRUTH BETWEEN
viour himself does, Matt. v. 34 — SJ. " I say unto you,
Swear not all. But let your communication be yea, yea, nay,
nay ; for whatsoever is more than these, cometli of evil."
The same precept for substance is repeated by the apostle
James, chap. v. 12.
Not that we are to understand either Christ or the apostle
as intending to represent an oath to be unlawful in all cases.
However absolute the expressions may seem, " Swear not at
all," we cannot suppose them to forbid us to bear solemn
testimony, or to give solemn assurances of fidelity upon oath,
when called to either by lawful authority, since these were,
^\^tll God's countenance and by his appointment, used in the
church of God from the first ages of the world ; and the
apostle, after the precept of our Saviour, countenances the use
of " an oath for confirmation," and to " end strife,'* Heb. vi.
16. Nor are all appeals to God, performed with seriousness
and upon important occasions, even without the call of the
magistrate, to be supposed unlawful to a Christian. We have
many instances of such appeals and oaths made by the apostle
Paul, in his inspired writings, 2 Cor. i. 23. xi. 31. Gal. i.
20. Rom. i. 9. ; who certainly knew, and would not trans-
gress, the mind of Christ in this matter.
The meaning, then, of these passages, is to forbid all swear-
ing in ordinary discourse and conversation ; that we should
satisfy ourselves with a bare aflirmation or denial of a thing,
and not be ready, at every turn, to appeal to God for the
truth of what we say, unless we are lawfully called to it ; nor
use any of those methods of asseveration, which may be es-
teemed petty oaths, as bj/ Jieaven^ or the like ; several of
which both our Saviour and the apostle particularly mention,
pointing to the ])ractice of many of the Jews, v.-ho thought it
lawful to svt'ear by otlier things, as long as they used not the
name of God. Instead of this, we are directed to go no
farther in common converse, than baje asserting or disowning
any thing.
And the reason is obvious, Christianity most strictly enjoins
veracity upon all Christ's followers, that they should have such
an exact regard to truth in all they say, that they may deserve
to be believed upon their word. He who does not so behave
as to deserve credit upon tliis foundation in common affairs,
(pan hardly be more regarded upon the light and negligent use
:\IAN AND MAN. 441
of an oath, which is the best that can he said of common
swearing ; and, at the same time, he depreciates the solenniity
of an oath in extraordinary cases, by taking the name of God
in vain, so as to give ground to fear that he trilies witli it
then as well as in common converse.
3. All that name the name of Christ, are concerned to be
should frown upon the backbiter, and " not give heed to false
lips ; he should countenance plain-dealing in all, and both ex-
press a just abhorrence of iiattery, and a real likmg of frank-
ness and openness, though it should be shewn in truths that
bear hard upon liimself.
SERMON XXXIII.
CHARITABLE JUDGING, IN OPPOSITION TO
CENSOllIOUSNESS.
Matt. vii. 1.
Judge nol, (hat ije he not judged,
AMONG the many important rules delivered by our
Saviour in his comprehensive sermon on the mount,
there are not many more needful in every age of the world
tlian this. It was peculiarly suitable to the Jews, who were
eminently censorious of all Avho were not of their nation and
religion. And the same s])irit of bigotry closely adhered to
those of them who embraced Christianity, after Christ had set
up his church and kingdom, in relation to the Gentile con-
verts ; so that there v/as occasion frequently to repeat to them
such an admonition as that in the t^^'xt, which we find done in
several of the apostolical epistles. And, God knows, the
same evil temper abounds in every age of the Christian church ;
so that the like caution is never unseasonable.
In the prosecution of the subject, I would,
I. Explain what is here forbidden. And,
II. The motive by which the prohibition is enforced.
I. It is needful to exjjlain this prohibition of our Lord and
Master, in what sense we are to understand liim, when he sayf,
-Judge not.
The words, in themselves, are very gencial, but the sense of
44't CHARITABLE JUDGING.
them may easily be understood, if we look into the context and
compare them with other scriptures.
Nothing is plainer, than that Christ intends not absolutely
to forbid any to use their own judgments. Judging is a na-
tural faculty, which God hath given us all as rational-creatures,
and which he expects us to use in the best manner we can, ac-
cording to every natural and acquired advantage for it, each of
us for himself, to conduct us m the affairs of this world, and in
our way to a better. V/e act no farther as reasonable crea-
tures, either in civil concerns, or in those of religion, than as
we act upon our own judgments.
But it is judging of other people^ which is the subject
of the text, passing a judgment concerning their words, or ac-
tions, or intentions. The third, fourth, and fifth verses, of
this chapter, plainly shew, that it is " our brother," that
is, any other man who is concerned in the judging spoken
of.
And though the word itself doth not limit the sense ei-
ther to judging well or ill of him, yet the use of it in the
New Testament confines the meaning to judging ill, or cen-
suring him.
And yet even all such judging of our neighbour is not di -
signed to be forbidden.
The censure of the magistrate upon criminals that disturb
the public peace, and his punishing of them when found guilty,
is so far from being discountenanced, that it is absolutey neces-
sary to the good of civil society. Magistrates are instituted
by God to be "a terror to evil doers;" and they are just-
ly worthy of blame, when they " bear the sword in vain," by
not executing judgment upon notorious offenders, which, by
the precept of God in scripture, and by the claim of the society
in which they are, is their proper province.
Ministers and Christian societies are not debarred from cen-
suring those, in the way of censure which Christ has appoint-
ed them, who are of their own body, or who ofter themselves
to be members of it, by denying them Onistian communion
with them, if they notoriously break the laws of Christ. This
sort of judging is made a duty by the gospel-rule, "not to
keep company," in Cbiistian society, " with any man that is
called a brother, if he be a fornicator, or covetous, or an idolr-
ter, or a raildl, or a dri.nkard, or an extortionei," 1 Cor. v.
CnARlTABLE JT'DGIXO. 4' 15
11. This is called "jmlg-ins: thei^i that arc within," vor.
1'2. ; jii(liiiiii2: them, atrording to the rule of Christ, to be
unfit tor Christian connnunion.
It is not unlawful for private persons to entertain a fear,
that evils may possibly be couiniitted by those in whom they
have a concern, by nuians of the temptations which are known
to attend their circumstances ; that is, such a fear as may
awaken prayer and endeavours for their £rood : " It may be,"
says Job of his sons, when they had been feasting together,
" they have sinned ;" and, tluaefore, " he oft'ered burnt-otfer-
ings according to the number of them all," Job i. 5. And
the a))ostles express their fears of the Christians, to whom
they wrote, and gave them the most awful cautions according-
ly, when, at the same time, they expressed a charitable hope
of better things : " I fear," says St. Paul to the Corinthians,
2 Epist. xi. 3. " least by any means, as the serpent beguiled
Eve through his subtilty, so your minds should be corruj)ted
from the simplicity that is in Christ." So he warns the He-
bre\\'s of the dreadful danger of apostacy, and of the sad etiects
to be expected from unfruitfulness under the advantages of the
gospel ; and yet tells them, that " he was persuaded better
things of them, and things that j^ccompany salvation, though
he thus spoke," Heb. vi. 4 — 9- Fear antl concern for others,
that arises from a sense of their danger, is the fruit of true
charity, consistent with a good opinion, and very dilierent
from actual censures without a good foundation.
We shall not be chargeable with censoriousness, for judg-
ino;' any thing erroneous in the professed sentiments of others,
or amiss in their practice, which really appears so to us. If
we believe ourselves in the right, we cannot but judge those
\A'ho differ from us in the wrong : there is no nncharital)leness
in this ; nor in endeavouring, by fair reasoning, to convince
them of what we judge their mistake, or, by fair re])roof
and advice, to use our best endeavours that sin may riot lie
upon them.
And, to go a step farther, we are not forbid to judge
those to be ill men, wlio give flagrant proofs of it by a
course of evil actions, and whose sins go beforehand to judg-
ment.
But the judging which we should avoid, may, I think,
be reduced to the four following heads : — pragmatical, rash,
partial, and uncharitable judging.
446 CIIARITABLli JUDGING.
1. Pragmatical judg-ing is carefully to be avoided. We
sliould not officially pass our condemning sentence upon any
persons or things without jtist warrant or authority.
Thus to censure things out of our province, where we have
no concern or call to pass any judgment at all, is a busy inter-
meddling. Many things may be proper for the cognizance
and animadversion of the magistrate, with which private mem-
bers of the community liave nothing to do. Christ, by his
own example, has taught us to consider, whether a thing be
within our province, before we meddle with it. When a par-
son said to him, " Master, speak to my brother, that he divide
the inheritance with me,'* Jesus answered, " MaB, who made
me a judge, or a divider over you ?'* Luke xii. 13, 14. * It
is none of my province, whose kingdom is not of this world,
to determine disputes about civil rights between you and your
brother ; but it belongs to the magistrate ; and, therefore, I
will have nothing to do with it.' Thus the apostle, 1 Cor. v.
12. *' What have I to do," says he, *' to judge them that are
without ?" It was his province so far to judge them who
were within the pale of the Christian church, as to declare
the mind of Christ for denying them Christian communion,
who are notoriously scandalous ; and, accordingly, he directs
the Corinthian church to take care that this should be done.
But for those who were without, and pretended not to Chris-
tian communion, the Christian church had nothing to do with
them.
Another instance of pragmatical censure is> when men take
u])on them to judge of things above their reach ; cither from
the defectiveness of their own capacity and furniture compared
Vv^ith others, or from the obscurity and unsearchableness of
the matter upon which they j)retend to pass a judgment. Men
discover only their own ignorance and ill-nature, when they go
beyond their depth in censure ; as if, suppose people of weak
cajiacities, and wiio have had a very contracted education
and acquaintance, should, at every turn, be arraigning the
conduct of their rulers, while in truth they are by no means
capable judges : if they kr^ew the springs of action, or the
many difficulties under whicii an administration may labour, it
may be they might discern either wisdom or uuavoidable ne-
cessity in the steps they blame. The same may be said of
many other reflections and censures upon men and things.
CHARIT.M5LK JUDGING. 447
wliorein very often the most clamorous fault-finders " speak
evil of things which they understand not," and they betray
their folly to wiser and more competent judges. There are
other things in which no man can pass a certain judgnjent con-
cerning another ; such are, the secrets of the heart, the
thoughts and intentions. And yet how ready are people to
judge of these in the most censorious manner, as if they had a
window into their neighbour's heart, though we must all ac-
knowledg-e that the heart of man is unsearchable !
A farther instance, especially worthy of our notice upon this
head, is, when men take upon them to censure others without
the authority of their rule. He would be an ill judge, who
judges not according to the law, but condemns men for things
merely because he does not like them, though the law leaves
them indifferent ; or passes a heavier censure upon them than
the law does. It would be equally unjust in us, and going
out of our way, if we censure any as guilty of a crime, because
they happen not to think and act as we do, while we have no
warrant from the word of God to pronounce it a crime. We
must not make sins and duties, which God has never made
so ; we ought not to do so to ourselves, by indulging unrea-
sonable scruples ; much less should we pretend to do it for
other people. We must no more add to our rule, than dimin-
ish from it. A thing may appear doubtful to us, and then it
will be proper that we should forbear it ; but we must not
])retend to condemn others, for any such liberties which wj
cannot prove that God has made unlawful, much less for not
conforming to us in things which we confess that God hath
left indifferent. The apostles had frequent occasion, in the be-
ginning of Christianity, to caution the converted Jews against
censuring the Gentile converts, without ^Aarrant from the
Christian rule. The Jewish converts would have had the
Gentiles to observe the ceremonial law along with the Christian
institution. The apostles shewed, that Christ had superseded this
law, as indeed, the Gentiles were never obliged to observ^e it.
Therefore, says St. Paul, Rom. xiv. 3. *' Let not him which
eateth not" the meats forbidden by the law of Moses, "judge
him that eateth'* them, as profane on that account, or not ac-
cepted of God ; *' for God hath received him." And ver.
13. ** Let us not, therefore, Judge one another any more."
To the same purpose. Col. ii. IG, I7. " Let no man judge
4iS CHARITABLE JUDGING.
you in meat or in drink, or in respect of an holy day, or of the
new moon, or of the sabbath-days ; which were a shadow of
g'ood things to come." This prohibition is founded upon the
declaration in ver. 14. that Christ had " blotted out the hand-
writing of these ordinances, and taken them away, nailing them
to his cross ;" therefore, let no man judge another for not ob-
serving them. The apostle James very empliatically represents
the great evil of such censures, James iv. 11, 12. " Speak not
evil one of another, brethren. He that speaketh evil of his bro-
ther, and judgeth his brother," that is, as we must plainly un-
derstand him, for such things as the law of Christ allows (he
seems to have the same case in view, as Paul had in the places
mentioned ; he that condemns his brother for such things,
" speaketh evil of the law, and judgeth the law," he censures
the law as imperfect for not having forbidden such things.
" But if thou judgest the law, thou art not a doer of the law,
but a judge." Thou actest not as one under law to Christ,
but who settest up for a censor of his law. Now '* there is
one lawgiver," that is Christ, " v.'ho is able to save and to
destroy," and so to confirm his laws with proper sanctions :
" Who art thou, then, that judgest another ?" This passag'e
plainly represents the pragmaticalness and arrogance of cen-
suring men for any thing, where we have not the law of Christ
going before us ; for Christ, and not we, or any other man or
men in the world, is the sole Lawgiver in matters of religion :
hut to censure men f^r any thing which he hath not thought
fit to condemn, or beyond the censure he hath passed upon it,
is to usurp his j)lace of a Lawgiver, and to arraign his law as
imj)erfect and insufficient.
2. Bhnd and rash judging is also to be guarded against.
We should be very careful, that we condemn not men in the
dark or precipitately, before we have blear and reasonable
evidence of facts and their circumstances. We must not pre-
sume to raise suspicions into accusations, or to judge hardly
of men merely upon jiearsay and common fame, or to " take
up a report against our neighbour." A judgment ought not
to be formed to men's disadvantage, without knowing what
they have to say in their own defence : " He that answereth,'*
or determineth " a matter before he heareth it," all that is
necessary to give light into it, " it is folly and shame unto
him," Prov. xviii. 1^5. The law of Moses required that a
CHARITABLE JUDGING. 449
man sliould be heard in lils own vindication, John vii. .51.
** Doth our law judge any man before it hear him, and know
what he doetli ?" So Festus mentions it in commendation of
the Roman law. Acts xxv. 1(). *' It is not tlie manner of the
Komans to deUver any man to die, before that he wJiich is
accused have the accusers face to face, and have licence to
answer for liimself concerning the crime laid against him."
And it is the law of Christ, " not to receive an accusation
against an elder ;" the reason of the tiling will suggest the
same as to others, that an accusation should not be regarded
against any under two or three witnesses, 1 Tim. v. 19. Cer-
tainly justice requires, that such precautions should be taken
before private reflections as well as public censures. Wherever
we take upon us to be judges and censors, we should reckon
ourselves obliged to obtain good assurance of the truth of
facts ; or else be wholly silent, and let the matter alone, as
none of our business. What a vast number of censures would
be stilled in the birth, if such measures were conscientiously
observed !
Another thing deserves consideration upon this head. We
shall be guilty of rash judging, if we condemn men without
being apprised of the particular circumstances that led them to
the actions in question. The same thing may be lawful, and
even commendable, in some circumstances, which in others
would be worthy of blame ; or at least may deserve a milder
censure, if it cannot be wholly vindicated : and we shtill judge
very rashly, if we make not allowances for the special differ-
ences of people's case, in judging of their actions. The
Pharisees censured Christ's disciples for plucking the ears of
corn on the sabbath-day. Matt. xii. as if it were a crimin»l
violation of that sacred rest ; not considering their hunger, and
that such a slio-ht refreshment fitted them for the service of
the day, instead of breaking in upon it ; and that God will
have mercy rather than sacrifice, as our Saviour argues. The
circumstances of men, in innumerable instances, quite alter the
moral nature of actions, and in others make a vast diflerence
in degrees of guilt. And he is an unjust and hasty judge,
who censures at random, without taking these things into
consideration.
3. Partial judging is also forbidden ; when either tlie judg-
ment we form, proceeds from pique or dislike of the person, ra-
Ff
450 CHARITABLE JUDGING.
tlier tlian abliorrence of evil ; or when it is not equally extend-
ed to all who are equally concerned.
If we should censure others for a tiling with which we are
equally charg^eable ourselves, though it be really faulty, yet the
censure would come very ill from us. It is intolerable to
reproach another with drunkenness, or cheating, or idleness or
covetousness, if, at the same time, you are guilty of the same
crimes, Rom. ii. 1. *' Thou art inexcuseable, O man, whosoever
thou art that judgest ; for wherein thou judgest another, thou
condemneth thyself; for thou that judgest doest the same
thing.'* Can you forbear blushing, while you rejirove or re-
proach them upon such an account ? And this, indeed,
greatly aggravates any scandals given by magistrates or minis-
ters, by parents or heads of families, or by any whose pro-
vince or profession it peculiarly is to bear testimony against the
sins of others. Upon this account, the apostle expostulates
with the Jews, who valued themselves upon knowing much
more than the Gentiles, and were ready to pass severe censures
on them, Rom. ii. 21, &c. "Thou which teachest another,
teachest thou not thyself? Thou which preachest a man should
not steal, dost thou steal ?"
If we censure smaller faults in others with more rigour than
we do greater of our o^v^l, though they should not be just of
the same kind, it is very unjust and unequal. If we are quick
at observing, according to our Saviour's allusion, a mote in
our brother's eye, but are insensible of a beam in our own ;
to such Christ addresses in this context, ver. 5. *' Thou
hypocrite, first cast out the beam out of thine own eye, and then
shalt thou see clearly to cast out the mote out of thy brother's
eye." It is odious both to God and man, to animadvert -
rigorously upon the blemishes of others, when our own char-
acter is sullied with blacker stains.
If we censure that strongly in an adversary, which passes
for little or nothing in a friend ; if that shall be represented as
a heinous crime in a man we do not like, who follows not
with us, or is not of our party, which can be easily over-
looked in a flivourite, or a man attached to us ; this is judg-
ing with res}>ect of persons ; which is a very bad character of
a judge.
4. Uncharitable judging is also to be guarded against ; all
CHARITADLE JUDGING. 451
such censures as are not agreeable to the rules that candour
and charity would prescribe.
If we e;ive way to suspicions and jealousies of peojjle at
random, without any proper foundations to support them ;
these are the evil surmising-s spoken of in 1 Tim. vi. 4. ;
whereas '* charity thinketh no evil," till obliged by evidence,
1 Cor. xiii. 5.
W lien we put the worst construction upon actions, while
they will admit of better. The people of Israel were too hasty
in this matter, with reference to their brethren of the two tribes
and a half, who, when they were settled on one side of Jordan,
built an altar there for a good and lawful end. The other
tribes immediately upon the news of it conclude, but too un-
charitably, that they had built this altar to turn away from fol-
lowing the Lord ; whereas they soon found that no such
thing was intended. The story is in Joshua xxii. There
was some zeal for the true religion in these resenting tribes,
but they put too. rigorous and invidious a construction upon an
innocent action of their brethren ; and it was like lio liave had
ill effects ; for they resolved, at first, *' to go up to war
against them," ver. 12. But their heat subsided, and they
had so much prudence, before they executed their resolution,
as to send a deputation to know the truth of the case who soon
found that they had put much too hard an interpretation upon
the conduct of their brethren.
If v/e take upon us to judge of men's thoughts and inten-
tions, while we can find nothing to reproach in their actions.
As such censures are pragmatical, so they are highly unchari-
table. We should hope their ends and principles are good,
when their actions are regular. To insinuate the contrary, is
indeed a direct imitation of the devil, who is the most flaming-
instance upon record of such vile uncharitableness, in the case
of Job. God had blessed Job tf'hh a course of great pros-
perity : Satan, therefore, would insinuate his religion to be
entirely mercenary : Job i. \). ** Doth Job serve God for
nought ?" It was, indeed, a possible supposition, for all that
men could know, that Job might not be sincere ; but it
Mas a vile suffffestion to insinuate that this was fact, when
all external appearances were other\A'ise. So bad a ])recedent
should ertectualy set every honest man against the imitation
of it.
F f 2
4)5Q CHARITABLE JUDGING.
When we venture to judge of men's state and condition in
reference to divine acceptance, upon grounds which are not
decisive by ihe express rules of the gospel ; either on account
of mistaken opinions in rehgion, or some faults in practice.
AVe know not how far these may consist with sincerity in
other people ; nor what allowances the great Judge of all may
see fit to make in particular circumstances, which are obvious
to his notice, though they escape ours ; nor is it any part of
our business to enter into this matter.
If we censure men in the lump, as if there were nothing
valual)le in them, overlooking many commendable excellen-
cies, because of some real or supposed faults in them ; this is
not charitable. How often is it seen, that a man once highly
caressed and commended, shall presently be run down and
disgraced by the same persons, if he happen to differ from
them in some favoured notion, or even in a point of con-
duct ! All his merits and amiable qualities are forgotten,
and all must be done to blacken him. This is vile unchari-
tableness.
When we imj}ute to others opinions and consequences that
they disown. It is very lawful and charitable to endeavour
to shew men whom we think mistaken, that such and such
consequences follow from their avowed opinions ; this is one
proper mean to convince them of their error. But it is un-
charitable and injurious to charge them with actually holding
those very consequences, when they utterly disown them,
and profess that they see not their connection with their
principles.
To interpret calamities that befal people, as special judg-
ments of God for something we dislike in them, without very
clear and full evidence to support such a ])ersuasion, can by
no means escape the imputation of uncharitableness. Alas !
these constructions are much more frequently tiie language of
passion, and prejudice, and private resentment, than of reason
or true religion. The judginents of God are a great deep, and
it is very seldom tliat we can safely pronounce, that God in-
tended to bear testimony against this or that sin of ethers, in
the afflictions that come upon them in the course of his provi-
dence. But angry men serve their j)urposes by such bold re-
ilections, inflaming others against people whom they dislike,
by this uncharitable supposition, that they are declared to be
CriAIllTABLE JUDGING, 403
hated of (iod, and that he interests himself in their quarrels.
Christ cautions his hearers against formino- such dangerous
conclusions from the calamities of others, directing them not
to think men ni)on that account greater sinners than their
neighbours, Luke xii. 1 — 4.
If we are unready to admit fair tokens of repentance even
for real faults, this is uncharitable. It is a temper too fre-
quent, if j)eople have done ill things, presently to judge them
ini^urable ; if they are seduced into that which we think a
dangerous error, to give them over. Whereas, at the worst,
"charity hopeth all things," 1 Cor. xiii. J. that "if any
are otherwise minded," from what we esteem important
tiiith, if they give us ground in charity to believe their in-
tegrity, "God shall reveal even this unto them," Phil. iii. 1.5.
And if men owii their faults or mistakes, while uncharitable
jealousy may surmise many objections in the way of crediting
them, charity will not enter into secret things that belong to
(iod ; but gladly " restore a man that is overtaken widi a
lault in the spirit of meekness."
To publish the real faults of others M'ithout a just occasion,
is carrying our judgment beyond the bounds of charity. If
we can ho|)e to reclaim them by private admonition, we should
not choose to proceed farther to their disadvantage. To
bring them upon tlie public stage, and expose them to the
cerisure of others, where the welfare of our neighbour or public
justice do not require it, serves no good end. That Nvhich
we render, " charity beareth all things," 1 Cor. xiii. 7*
cavra siyn, would be more properly rendered, " concealeth all
things :" which falls in with St. Peter's observation, that
"charity covereth a nmltitude of sins," 1 Pet. iv. 8..
And to add one instance more ; A\hen innocent people are
involved in a censure with the guilty, this is a notorious
breach of charity. A whole party shall sutfer reproach for
the crime of a single man, who hai)})ened to bear the same
jiame of religious distinction with them : or a whole profes-
sion shall be insulted for the knavery or unjustifiable practices
of some particular men belonging to it. This method of
judging Avould leave no bounds to censoriousness. Lvery
man's faults should be laid at his own door, and be no farther
iuq:)uted Jo anv other, than as their avowed principles directly
rfv3
454- CHARITABLE JUDGING.
justify tliem^ or they can be proved to be actual confederates
in the practice.
II. I proceed to consider the motive by which this pro-
hibition is enforced : Judge noty that ye he not judged.
Which is strengthened by an express declaration in ver. 2.
" For with what judgment ye judge, ye shall be judged ; and
with what measure ye mete, it shall be measured to you again."
This may be applied to retaliation, either from men or from
God.
1, We should not be censorious of others, as ever we would
not be served by men in the same kind. They may be faulty,
indeed, in making such returns ; but it can hardly be expected,
that when other men see that we make free with their charac-
ters, they will not make free ^vith ours : they will even think
themselves obliged, in their own defence, to scan our actions
more narrowly than they would otherwise do ; and very pro-
bably, in their turn, be as rash and uncharitable upon us,
as we have been upon them. Divine Providence wisely
and justly so permits it that men, who fish for scandal,
are very often met with in their own way ; and it seems
to give a general satisfaction, when they are eft'ectually ex-
posed.
2. We should avoid censoriousness, as ever we would es-
cape the judgment of God. — For,
(1.) AVithout repentance, we may expect that he will se-
verely animadvert upon this sin in particular ; which, upon
many accounts, may be esteemed a very great and heinous sin.
It is a direct invasion of God's province : either anticipating
the work of the great day ; on which account the apostle ex-
horts the Corinthians, 1 Epistle iv. 5. " Judge nothing be-
fore the time, until the Lord come, who both will bring to
light the hidden things of darkness, and will make manifest
the counsels of the hearts." Pretend not to judge of things
out of the cognizance of men now, and that are designed to
be so till the great day, as the secrets of the heart ; otherwise,
you will usurp God's place. Or, it is judging men for things
wherein they are not at all accountable to us, but to God only ;
judging his servants in things which concern none but their
Master and themselves : as in matters which he hath left in-
djtierent, or which neither the good of society, nor the ap-
CHARITABLE JUDGING. A55
pointment of God, require to be called before any human tri-
bunal : ** Who ait thou that judg-est another's servant ? to his
own .master he standeth or talleth/* Rom. xiv. 1. •' Why
dost thou judoi'e, or set at nought thy brother ? for we shall all
stand before the judgment-seat of Christ," ver. 10. And " every
one of us shall give account of himself to God," ver. 12. In such
matters as the apostle is there speaking of, every man is
to give account of himself to God ; but men have no right
to call one another to account. Therefore, to judge another
in those things, is to thrust ourselves into God's province.
And will not God, think you, chastise such arrogance? It
is, also, very injurious to our neighbour. Evil surmises of
him, weaken our own affection ; and if we spread them abroad,
may lessen his reputation Vv-ith others, and draw many perni-
cious consequences after them ; for which we shall justly be
accountable, as long as they spring from a sinful action of ours,
and such effects might be foreseen hkely to ensue. And we
may add to all the rest, that it is a practice wherein we cannot
but be self-condemned, if we reflect how we should resent the
like treatment in our own case. Every man inveighs at un-
just censures, when he feels the lash of them : and may not
the Judge of all be reasonably expected, if we should so
*' smite our fellow-servants,'* to say, *' Out of thine own
mouth will I judge thee, thou wicked servant."
(2.) We may expect that God will proceed with rigour in
judging our offences against him, if we are rigid censors of
our neighbours. We have no reason to complain, if God shall
treat us according to the measures we observe to others. He
will never, indeed, exceed the measures of justice, however we
act : he will not retaliate in his proceedings ; but if we allow
uncharitableness, we are to expect no mercy, James ii. 13.
*' He shall have judgment without mercy, that hath shewed
no mercy." And what then nmst become of us? If God
be strict to maik all our real iniquities, can we stand ? Can
we answer him for one of a thousjuid of our actions ? The
uncharitable are excluded from any hope of the benefit of gospel-
grace. God grant, then, that we may have mercy on omselves,
by being more merciful in our censures of others.
I might now, in the close of this subject, pursue such re-
ilections as these :
That tliis is one remarkable instance of "godliness having
Ff h
456
CHARITABLE JUDGING.
the promise of this Hfe and that which is to come V' that theie
IS, in particular, an ordinary connection between charitable
judging on our part, and mild and gentle censures from others
in the world , and that those who throw about censures at
random, commonly meet with very cutting returns ; and es-
pecially that great regard will be had in the future judgment of
God to men's present conduct in this matter.
1 hat the neglect of this precept is a melancholy instance how
little true Christianity is practised among those who profess it,
when this notorious vice of uncharitable judging prevails so
much every where.
But I choose rather to shut up this discourse with some
proper directions for guarding us against a censorious spi-
rit.
Let it be a settled resolution with us, to maintain a good
opinion of every man in particular, till we are obliged by evi-
dence to quit it. This is a duty we owe to God and
man ; and our suspicions, especially our reflections, should
never outrun or exceed the discovery men make of them-
selves.
Often recollect the evils included in cerisoiiousness, and that
are used to attend it ; that it arrogates divine prerogatives, is
a constant act of injustice to our neighbour, and a plain violation
of the golden rule, of doing to others as we would be done
unto. And, besides the retaliations to be feared from the re-
sentment of men, and the righteous judgment of God for it,
there is one thing fit to be often thought of by an ingenuous
mind : that in the serious review of our spirits and actions
conscience will never reproach us for having admitted too fav-
ourable an opinion of any man, but we shall always have rea-
son to blame ourselves, when we find that we thought too hard-
ly of him.
We should carefully avoid and mortify the usual incentives
to this temper. Idleness, and v/ant of good employment, of-
ten leads people to this vile practice ; many set up forjudges
of others, because they have nothing else to do. Selfishness
and pride are common principles of censoriousness ; men
think too highly of themselves, and are strongly tenacious of
their own interests ; and imagining other people to stand in the
way of their rej>utation or advantage, they know not how to
lessen them but by detraction, and uncharitable censures. Vio-
CHAIIITADLE JUDGIXG. 4.37
lent attachment to a paity, is very often the parent of this
crime. The charity of some, hke that of the Jews of old, is
confined to those of tlieir own way ; and so they give them-
selves an unconscionable liberty to expose and blacken other
jieople. This party-zeal has, in every age, been the foundation
of the greatest excesses. Whereas, if we would but enlarge
the connnunity of love, as our Master has taught us to do, to
all mankind, and our brotherly love to all that hold the Head,
tliis would extinguish the desire of censure.
We should especially think frequently of the number and
greatness of our own faults, and our need of allowances both
from God and men. If we are not strangers at home, it is
certain we are privy to many more irregularities and defects of
our own, than we can be of any other man. If we are not
conscious of the same enormous sins as some publicly commit ;
yet we must be sensible of very many particulars which will
not bear a strict scrutiny, but need gracious indulgence from
the blessed God daily : let us judge ourselves for these, and
we shall be very tender in judging others. We cannot but
discern many parts of our own conduct, v/hich are capable of
an ill construction by other men, though we should be con-
scious of our own honest intention in them. How should we
complain, if our neighbours should take them by the worst han-
dle ? Let not us then do so by them, but judge favourably and
charitably, *'lest we also be tempted."
Finally, think often, how gentle and long-suffering God has
been to us already ; and that if he enter into judgment with
us, we can have no hoj)e for eternity ; but that /J' ice judge
ourselves impartially, and our neighbours charitably, zee shall
not be judged.
#;
SERMON XXXIV.
kSINCERITY
1 Cor. v. 8. [last clause]
But mlh the unleavened bread of sincer'Utj and truth.
THE apostle had, in the seventh verse, represented
Christ as " our passover sacrificed for us ;" that is,
in his becoming a sacrifice for us, he resembled the paschal
lambs which were slain by the Israelites in Eg-ypt. When
God was about to accomplish the deliverance of his people out
of the house of bondage, and Pharaoh was unwilling to let
them go, God inflicted many judgments upon Egypt, and
after others appointed a destroying angel to pass through the
land, and to slay all the first born of every house, from the
royal palace down to the meanest family. But he was pleas-
ed, in order to make a gi^acious distinction in the case of the
Israelites from that of the Egyptians, to appoint them to slay
a lamb for every house, and to sprinkle the blood of it upon
the side-posts and upon the upper door-post of their houses,
promising that, upon sight of the blood, the destroying angel
should pass over and spare their families. Thus, while divine
vengeance was hanging over the heads of sinners, God sent
his own Son to shed his blood as a sacrifice, in virtue of which
those on whom it is sprinkled, who ai'e entitled to the benefit
of it according to the gospel-constitution, shall be graciously
spared and passed over by God.
St Paul, having thus represented Christ as our paschal
SINCEUITY. 4,50
Lamb, g^oes on to press the duty of Christians, in language
alhuling- to the Jewish passover.
The Jews ke])t a festival thioughout all their generations,
in thankful remembrance of this great and gracious deliver-
ance. So, says he, " Let us (Christians) keep the feast."
And it was a circumstance very particularly enjoined in the
celebration of the })assover, that they should eat it with un-
leavened bread. The Hebrew Avord Matsothy which is so
rendered, strictly imports as much as pnre and sincere bread,
that is, unmixed with leaven. In allusion to this, the apostle
exhorts C'hristians to keep the feast with a qualification that
answers to that figure. As the Israelites were to remove
leaven out of their houses before tlie passover, so we should
lay aside " the old leaven," the " leaven of malice and \vick-
edness," all sorts of known sin, either in corrupt affection, or
sinful practice, and keep the feast xdtli the unleavened bread
of sincerity and truth. Christ himself warns his disciples
against hypocrisy, under the same allusion of leaven, Luke
xii. 1. " He began to say unto his disciples first of all, Be-
ware ye of the leaven of the Pharisees, which is hypocrisy."
We may understand the apostle, by the phrase of " keeping
the feast," to have the Lord's supper particularly in his eye,
which is to Christians just such a commemorative sign of the
sacrifice of Christ, as all the Jewish passovers in after ages
were of that in Egypt. And so the text would be a direction
to us for the frame which is especially necessary in observing
that particular festival.
But I apprehend, with the general stream of interpreters,
that the apostle had not his eye so much to that ordinance in
particular, as to a Christian course in general, correspondent
to the Jewish passover ; as if he had said, ' Let your whole
lives be like their passover, an exercise of praise, and service,
and obedience to God, as it becomes those who are redeemed
by Christ from so great evils, and by so great a price ; but
then see that all be done with the unleavened bread of sin-
cerity and truth.
After all this has been said of the Christian temper in the
general characters of it, and in the princi})le branches of w Inch
it consists, I would, in the last place, consider some qualifica-
tions which should run through every branch of the Christian
temper ; and this passage is a proper foundation for discours-
4G0 sixcnniTY.
iiig on that with which I choose to hegin, sincerity, for it is
here lecomineiided as a property requisite in the whole of our
Christian obedience.
In the prosecution of it, I would shew,
I. The nature of gospel sincerity. And,
II. Our engagements to see that this be a qualification of
all the exercises of the Christian temper and life.
I. Let us inquire into the nature of gospel-sincerity.
Two w^ords are used in the text, I apprehend to signify the
same thing. The former, translated sincerity, is as much as
to say, * a thing which may be best judged of in the clear
sunshine.'* A counterfeit will not bear the light, but that
which is true will ; such is sincerity. Or, it may be an al-
lusion to " the judgment passed upon grain wlien it is win-
nowed ; whereby that which is valuable is separated from the
rest. Sincerity t will bear sifting, and will appear the better
for it. The other word X signifies reality, in opposition to that
which is feigned, or a mere appearance. And when sincerity
and truth are reconamended by the emblem of unleavened bread,
or pure and unmixed bread, they denote simplicity, wdiich we
find joined with "godly sincerity," 2 Cor. i. 12. The word
translated simplicity, § signifies, being "without folds, a
metaphor that intimates an open and undisguised behaviour.
It was the character of Jacob, that he was "a plain man,"
Gen. xxv. 27. The Greek version imports 1| a man not
Jbrmed, or shaped, that is, to serve a turn. Sincerity is the
same thing which the scripture so often expresses by upright-
ness, and is opposed to guile and hypocrisy, which we are
called to lay aside, 1 Pet. ii. 1. The description of the bles-
. sed man is given from his sincerity, Psal. xxxii. 2. "In
whose spirit there is no guile ;" and so is NathanaeFs,
John i. 47. *' An Israelite indeed, in whom there is no
guile.'*
Now, religious sincerity will comprehend in it the following
particulars,
* 'E/X/x^ma qu r^' s/'Xj; Kiivoiuvoc. Constanlin, Lex.
\ Yia^n rit xg/i'StTiJa/ iv tm ii'kIiv -^cu i'lXiTaSai. NalcE Jlefi/chium. edit. 1658.
J uXvdi'ict. § ArXbrrii, \\ Az/.a?o;.
SIXCERITY. 4Gl
1. A sinn^lo iTitoiition and aim to please God, and approve
ourselves to liim thiougli our whole course. That it is our
principal study to be well accepted with him, before all other
considerations, and above all other motives of acting ; and
that we resolve to conduct ourselves chiefly, and in bar of any
thing else, by the liope of his fovour, and the fear of his dis-
])leasure ; this is mea)it by having " the eye single," Luke xi.
Si. To which " a double-minded man" stands opposed,
James i. 8. who has some desire to please God, but is in sus-
pense between that and other motives of acting ; the balance
now turns one way, and then another. It is truly said con-
cerning such a man, that he *' is unstable in all his ways.'*
But the basis of sincerity is this, that " whatever v»'e do, we
do it unto the Lord, and not to men," Col. iii. 23. As far
as we sufler ourselves to be swayed by other considerations
more than by a regard to God, and especially when we are
carried away by other inducements to run the risk of losing
his favour, and falling under his displeasure, so far a breach
is made upon gos})el-sincerity, whether it be the pleasing of
other men, or the advancement of our own worldly interest,
that is set up in competition ^vith him, and allowed a prefer-
ence before him.
We are indeed allowed not only to aim at our omi spiritual
and eternal advantage, which is inseparably connected with
the pleasing of God, but also at our temporal interest, when-
ever it will not interfere with our duty, and at the pleasing of
men, when we can have a prospect of reaching that end witli
a safe conscience. But if either of these be made our main
aim, or be pursued at the known hazard of oliending God, if
we seek to please ourselves, or other men, at this expense,
" we are not the servants of Christ," Gal. i. 10. Sincerity
is wanting, as far as a concern to please him hath not the pre-
eminence.
Not that we can actually be supposed to form this intention
in every particular action we do. Li many cases it is suffi-
cient that this design be habitual. In actions where there is
no suspension of evil, a man may act with full sincerity,
though there be not a direct and express regard had to God
therein. But wherever there is deliberation, when there hath
been a doubt ajid struggle, whether we ought, or ought not.
4()'2 SINCERITY.
to do a thing, there an actual intention to please God, and to
perform our duty, is necessary to sincerity.
2. An impartial inquiry into our duty is an essential part
of sincerity. That having fixed it for our aim above all things
to please God, we diligently apply ourselves to the use of all
proper and appointed means, according to our capacities, to
discover his mind and will, *' how we ought to walk and to
please God," 1 Thess. iv. 1. Sincerity consists not with a
rashness of acting, or a negligence in inquiry, but necessarily
implies a hearty desire to '* know what is the good and ac-
ceptable will of the Lord." A sincere man is willing to dis-
cover his Master's will, though it should happen to contradict
the sentiments of which he is firmly persuaded at present, or
the practices of which hitherto he hath been most tena-
cious ; and is ready to change his mind, or his course, upon
conviction.
He not only cannot satisfy himself to shut his eyes against
light when it is offered him, but diligently applies himself to
the means of information. He will consult the fhctates of his
own mind, and carefully search tlie word of God, and gladly
embrace any opportunity by which he may be assisted to un-
derstand the meaning of it better. He is desirous to be free
from prejudice and prepossessions that might give him a uTong
bias, and hinder him from the admission of light and proper
evidence, from whatever quarter, and by vv^hatever means it is
offered him. And, therefore, as conscious of his own liableness
to mistake, and how easy it is to have latent prejudices of
which a man may not be particularly sensible at the time, he
often applies to God by earnest prayer, that he would be his
guide and teacher, and would relieve him by his grace against
every sinful bias and wrong impression, or influence, he may
be under. " Lord, what wilt thou have me to do ?" is the
frequent language of his heart : " What I know not, teach
thou me." He sets himself to prove all things, as he hath
opportunity, to consider and make the most impartial judg-
ment that he can upon the means of information. And, as
sensible of his continuing imperfection, he still " follows on
to know the Lord," and would ever remain open to light.
This of upright inquiry is a great branch of sincerity.
It is observable, that Nathanael had that illustrious character
given him by Christ, of being "an Israelite indeed, in whom
SINCERITY. * 4(1.3
was no guile," upon his discovering liiniself to be an impartial
iiKjiiifer. He had as yet no actual knowledge of Christ.
Upon Philip's tolling him, John i. 4.5. *' We have found him
of whom Moses in the law, and tlie prophets, did write, Jesus
of Nazareth ;" Nathanael, like a man careful not to be deceiv-
ed in a matter of the greatest importance, as tliis was, whe-
ther Jesus was the promie<'d Messiah, honestly proposes an ob-
jection, wliich in his mind, upon what Philip hud said, *' Can
any good thing, (says he,) come out of Nazareth ?" ver. 46.
Either the meanness of the place, or the bad character of the
inhabitants, might lead him to suspect it. Or he might be
prepossessed with the same mistaken sentiment which some
teachers of the law exj)ressed, in John vii. 52. that "no pro-
phet could come out of Galilee." Or, perhaps, he understood
Philip to mean, that Jesus was born in Nazareth ; and then
knowing, with the rest of the Jews, from Micah's prophecy,
that Christ was to be born at Bethlehem, till he was set right
in this fact, he could not yet get over the objection. Philip,
without standing to answer him, it may be without being able
to do it, because he was yet but a young disciple, presses
Nathanael to come and see ; to go along with him and converse
with Christ, that he might make a trial himself, whether
there was not reason to think the same of Christ, that Philip did.
Nathanael, like a truly upright and conscientious man, as he
would not take so great a matter upon trust without evidence,
so, on the other hand, he would not neglect an opportunity of
better information, when he was so fairly led to it, but goes
along with Philip to Jesus. And no sooner was he come
within hearing, but, before any conversation had passed, Christ
receives him with this encomium, " Behold an Israelite in-
deed, in whom there is no guile." Wherein our Lord em-
inently fixes this character upon an impartial inquirer after
truth. As if he had said, * Thou hast acted like an honest
and sincere man, both in the objections thou hast started a-
gainst me, and in coming to make a farther trial. Thou
didst, without favour or affection, say of me what thou thought-
est agreeable to scripture, and yi% upon Philip's invitation,
art come to inquire whether thou canst discover any thing more
certain. Thou hast neither shewTi a rash credulity, in tak-
ing me for the Messiah without proper evidence, nor an
unpersuadable obstinacy in refusing to use the means in thy
464i SINCERITY.
power for better information. This is worthy of a sincere
man.* •
3. An entire and universal application to the practice of
duty, as far as it is knoun, without stated and allowed re-
serves and exceptions. k>incerity comprehends integrity in
it, or making conscience of the whole compass of known
duty.
If our governing end be to please God, we shall as carefully
pursue that end, where we have only that motive, as where
there are other considerations likely to influence, beside the
pleasing of God. And really tkere is no trial of our sincere
and impartial regard to God, more clear and decisive than
this, to observe how we stand affected to those parts of re-
ligion to vv^hich God and our own consciences alone are privy.
1^'or instance,
We shall be as careful about the exercise of every grace
and virtue, in the inward frame and temper of the heart, as in
the visible action that should flow from it. A hypocrite is sa-
tisfied to " make clean the outside of the cup and of the plat-
ter, though within he be full of extortion and excess. Matt,
xxiii. 25. But sincerity will concern itself about the inward
disposition, in mortifying *' the thought of foolishness," as well
as the fruit of it in the life, and in cultivating a right temper
of soul to God and man, as well as a blameless outward be-
haviour to both. A sincere man will bewail the sins which
go no farther than thought, if he be conscious that his heart
£;-ave in to them, though the conception should, by some means
or other, prove abortive ; and both in his devotions to God,
and his transactions with men, he will be solicitous not only to
escape the censure of men, but that the actions they are ready
to commend, flow from an inward princi}/le, and that disposi-
tions be not wanting in the heart, correspondent to all the
*' light shewn before men."
For the same reason, sincerity will engage to equal care in
private conduct, as when we are upon the public stage. It
will not allow a man to be a libertine in secret, as long as he
appears in open view a man of probity and virtue ; nor to be
an Atheist at home, while he wears the mask of a Stiint abroad ;
nor to be in readiness to practise a base trick, when he can
hoj)e for conceahnent, while he ajipears accurately just in cases
where lie knows he is strictly observed. An upright man
SINCERITY. 4G.5
makes conscience of owning- God in iiis family and his closet,
as well as of public worship, and will be as careful to maintain
life and seriousness in the one as in the other. It is probable
that Christ points at something- of this nature in Nathanael's
case, when he tells him, " Before that Philip called thee, when
thou wast under the fig-tree, I saw thee," John i. 48. Possi-
bly he was there in retirement, eng-aged in holy meditation
and devotion ; and Christ lets him know, that when he was
there alone, out of the reach of any human eye, he saw and
observed him. It is plain, that some private transaction of
importance passed there, because Nathanael declares himself
immediately to be convinced of Christ's extraordinary charac-
ter from his being- able to give him a hint of this ; and it is
equally })lain, that it was some good thing that he had done in
private, because Christ, instead of reproving him for it, pro-
duces this as an additional evidence, that he had i^ot spoke at
random in pronouncing him '* an Israelite indeed." The
reason why a sincere man is the same in private as in public,
is in truth because he never thinks himself alone, but always
in the presence of God, as well as of his own conscience ; and
that consideration has principal weight with him.
And sincerity disposes to pay an indiscriminate regard to
God's authoritv, or an equal respect to it in all cases, where
we can discover it ; that it be allowed to command and sway
the whole man, so that we are willing to receive any thing
for truth upon his testimony, and any thing for law upon
the sigTiification of his wll, and to consecrate all that we have,
and are to his service without reserve. It is a false and dis-
sembled respect to God, if we consent not to be at his direc-
tion universally and without exception, if we count not, " all
his precepts concerning all things to be right, and hate not
every false way," Psal. cxix. 128. I say not, that any man
performs actually perfect, unsinning obedience, but that it is
inconsistent with gos})el-sincerity to have a fixed and known
exception against any particular branch of duty, or in stated
favour of any irregular habit, or inclination, which we are con-
vinced to be such.
4. A correspondence and harmony between inward senti-
ments and the words and actions, is necessary to constitute
sincerity.
This must be maintained in the affairs of religion, if w«
G or
460
SINCEHITY.
would approve ourselves to be sincere. It will forbid us to
profess, or act, any thing- in matters of belief or worship, dif-
ferent from the inward persuasion of our minds. The charge
Avhich the apostle Paul lays upon Peter, is observable to this
purpose. Gal. ii. 1 1 — 14. " When Peter was come to Anti-
och, I withstood him to the face, because he was to be blamed.
l*V»r before that certain came from James, he did eat with the
(i entiles ; but when they were come, he withdrew and separat-
ed himself, fearing them which were of the circumcision. And
tlie other Jews dissembled like\vise with him, insomuch that
Barnabas also was carried away with the dissimulation. But
I saw that they walked not uprightly, according to the truth
of the gospel." TJie case was this : Peter was pei'suaded
that it M^as a truth of the gospel, that there was no difterence
to be made between those who embraced Christianity, whether
they received circumcision or not. He was one of the first of
the Je\vish converts whom God took care, in the most solemn
manner, to convince of this truth in the case of Cornelius,
Acts X. He had acted for a time agrv^eable to this sentiment,
conversing freely with the converted Gentiles, without any re-
gard to the ceremonial distinction of meats ; but when some
converted Jews, who were tenacious of the law of Moses,
came down where he was, lest he should offend those bigots,
lie withdrew from the Gentile converts, as if they were unfit
for the free society of Christians of the circumcision ; and this
had such an influence as to carry other Jewish converts, even
Barnabas himself, to the same dividing practice. This St
Paul calls '* dissimulation, not walking uprightly according
to the truth of the 'gospel ;'* and declares, that *' Peter was
to be blamed" for it. And, without doubt, it was an en-
tr{?nching upon Christian sincerity, seeming to profess, con-
trary to his inward persuasion, that ceremonial distinctions
were yet in force, when he knew that they were abolish-
ed. The gospel, we see, vt^ill not countenance an action
that, in fair construction, is repugnant to our principles, much
less will it allow us to make a contrary profession.
And the same honest agreement between our words and
hearts, should run through our behaviour to men. As far as
we are conducted by sincerity, we shall not pretend to friend-
ship where really we have none, nor make promises of kind-
ness where none is intended, nor act an unfriendly part behind
SINCERITY. 4G7
men's backs, nfter professions of regard and respect to their
faces. Especially, we shall not make pretence of friendship,
on purpose to have tlie areater advantjige for imposing on
men, or use crafty insinuations to draw things from them in
the freedom of discourse, on design of divulging those very
things afterwards to their disadvantage. Sincerity requires
fair and open dealings in all »our concerns with them. But
this last hath been the subject of a particular discourse al-
ready.*
II. I am to shew of what importance it is that this qualifi-
cation should attend us in all the exercises of the Cliristian
temper and duty.
1. It is expressly required by divine precept in the several
branches of our duty. The new man in general, which Christ
tianity teaches us to put on, is, " after God created in true
holiness," Eph. iv. 24. The first and great commandment
of godliness is thus prescribed, IMatt. xxii. 37. " Ihou
shalt love the Lord thy God with all thy heart, and with all
thy soul, and \\'ith all thy mind ;" Josh. xxiv. 14. "Fear
the Lord, and serve him in sincerity and truth." And the
gospel eminently inculcates the same thing : " The hour Com-
eth, and now is," says Christ of the evangelical dispensation
which was then beginning to dawn, " when the true worship-
pers shall worship the Father in spirit and in truth ; for the
Father seeketh such to worship him. God is a Spirit, and
they that worship him, must worship him in Spirit and in
truth," John iv. 23, 24. And this is the first thing pressed
upon Christians in their approaches to God, Heb. x. 22. *' Let
us draw near with a true heart." The *' love to Christ,"
upon which we can hope for divine "grace with us," must be
"in sincerity," Eph. vi. 24. And the same qualifications is
insisted on, in our love to our neighbour, 1 John iii. 18. " JVIy
little children, let us not love in word, neither in tongue, but in
deed and in truth." Thus, he that giveth in acts of charity,
is required to do it with simplicity, with integrity, and unfeign-
ed afiection, llom. xii. 8, irit of God hath embalmed their
names, " obtained a good report." This was the glory of
Noah and Job, that they were upright men, and of the ex-
cellent of the earth, in their several generations, who have
G g3
470 SINCERITY.
finished their course well, and whose "end was peace," Psal.
xxxvii. 37.
But, above all, the Lord Jesus shone in this character.
He vv^as most sincere in pursuing- the pleasing of God as his
governing aim, so that he could say, " I do always those
things that please him," John viii. ^9- He executed every
thing wliich was given him in charge, without exception, or
reserve, fulfilling all righteousness, performing every thing
which was the duty of the human nature as such ; submitting
to all the ceremonial observances, which were of divine ap-
pointment, and remained in force during the Jewish economy,
and completely discharging all that was incumbent on him,
by virtue of the peculiar law of the Mediator. So impartial
and universal was his obedience, that he could solemnly appeal
to his Father at the close, John xvii. 4. " I have finished the
work which thou gavest me to do." And as *'he did no sin,
neither was guile found in his mouth," 1 Pet. ii. 22. this is
observed concerning him, where the apostle particularly repre-
sents him as going before us, '* shewing us an example,"
ver. 21.
Insincerity, on the other hand, is most directly the image
of the devil, that false and lying spirit, who, from his craft
and deceitfulness, is called "the old serpent," and represented
as assuming all shapes and disguises to carry on his designs,
sometimes " transforming himself into an angel of light," full
of cunning and subtlety, of wiles and stratagems. This view,
which the scripture gives of the spirits of darkness, should
strongly possess our souls with the deformity and vileness of
an insincere temper and behaviour.
The subject we have been upon may very fitly be applied
various ways.
1 . As a subject of sorrow for the evident violations of sin-
cerity among those who wear the name of Christians. In-
deed we cannot without arrogance, pretend to fix the charge
of hypocrisy upon any man, as long as he maintains a fair
and regular appearance ; every man, especially every Chris-
tian, should be very careful that he assume not the province of
God, the Searcher of hearts, by arraigning, or suspecting
other men's sincerity, when they seem religious in the judg-
ment of charity. But without entering into the secret things
which belong to God, too many flagrant instances of insineer-
SINCERITY. 471
ity may be observed and lamented every day. How often is
a pretence of religion evidently made to serve the design (»f
defrauding men ! What tricking arts are practised under the
mask of friendship ! Such things as these, which often come
to open light, may justly be the grief of serious Christians,
who know tlie value of sincerity in itself, and how contrary
every breach of it is to the obligations of Clu'istianity.
2. As a measure of judging ourselves, whether we are in
a state of acceptance with God. Here Ave may, and ought
to, enter into the closest scrutiny of sincerity. We are privy
to what passes ^^^thin ourselves, though we cannot reach tlie
secrets of others hearts. Conscience is the candle of the
Lord witliin us, to enable us to discern the real state of our
ow^n case. Let us, therefore, bring ourselves within the light
and judgment of our owti consciences, upon this most impor-
tant inquiry, W hether we are sincere or not ? Whether the
pleasing of God is our ordinary and prevailing design and
aim ? Whether we are impaitial in our searches what the
mind and will of God is ? W^hether universal obedience to all
the known will of God is our stated aim, and resolution, and
endeavour ? Whether there be an agreement betw^een our
hearts and our words and actions ? Another man cannot
decide these questions for us, upon which our acceptance with
God depends ; but God knows how the matter stands, and
we may discern it ; and it is of the utmost importance that
we pass a right judgment ourselves.
3. As a ground of humiliation to the best, for the defects
in their sincerity, as well as in every particular branch of
goodness. Sincerity, as prescribed by the rule, is to be con-
sidered as perfect, as well as the particular graces and virtues
of which it is a qualification ; that is, every failure in any of
the articles wherein sincerity consists, is as contrary to sin-
cerity, and as truly a breach of our duty, as every degree of
doubting is contrary to faith, or any violation of truth to ver-
acity. And though the grace of the gospel admits of pre-
vailing sincerity as the term of life, as well as of the prevalence
of other graces and virtues ; yet a Christian has '•eason to
humble himself before God, for the defects of his sincerity, as
well as of every other fruit of the Spirit. Though we c^an
entertain hope that we haA e been prevailingly sincere, yet who
shall daie to say upon recollection, that he hath been perfectly
c g h
472 SINGERITY.
sincere ? that his intention and design to ])lease God has been
so entire that he hath never deviated from it ? that he has
inquired into the mind of God with as much diHgence and
impartiahty as he might, and ought to, have done ? that his
obedience has been unreserved and universal as it might have
been ? that lie hath never been guilty of the least dissimula-
tion, or false disguise ? Now, though we may have good
reason to hope for divine acceptance, according to the grace of
the gospel, upon the consciousness of sincerity in a prevailing-
degree ; yet we should confess and bewail every known defect
in it in our temper or conduct, either to God or man.
4. As an engagement to cultivate and advance in this ex-
cellent qualification.
How greatly would this blessed end be promoted, if we
would think, at every turn of the eye of the great God upon
us, that we are wholly naked and open to him with whom we
have to do ! If we would frequently place ourselves by faith
and serious meditation at the judgment-seat of Christ, when
the secrets of all hearts shall be revealed ! If we consider
how high sincerity stands in divine estimation, how valuable
it is to all men, as far as they can discern it, and what satis-
faction it will produce in our breasts !
Let us then studiously mind and practise it as the principal
thing in all the seeming good we do, either in the acts of piety
to God, or of justice and charity to men.
Particularly, whenever we keep the gospel-feast of the holy
supper, let not this qualification be wanting. It is the great
tiling requisite in every communicant, *' the wedding'-gar-
ment," without which we cannot be welcome guests. And
it should attend every part of our work at that solemnity.
We should be sincere in the reasons and ends of observing it,
that it be done in pure obedience to our Master's will, and in
liope of that spiritual benefit for which it was appointed ; in
the exercise of those dispositions which should attend the re-
membrance of a dying Saviour, such as thankfulness for the
love of God in the work of our jedemption, sorrow for sin,
which should be excited by this evidence of its evil nature,
and faith in the promises of God, which are ratified in Christ's
blood ; in our desire of the blessings offered us in virtue of
his blood ; in our resolutions of new obedience, and in our
charity and affection to our fellow Christians.
SINCERITY. 473
We have there the liighest instance of undlssembled love set
in view, faitliful promises sealed on God's part. We are im-
mediately transacting- with him who can judge of sincerity ;
and without it, instead of receiving advantage by that holy in-
stitution, shall eat and drink judgment to ourselves.
SERMON XXXV.
CONSTANCY AND PERSEVERANCE.
1 Cor. XV. 58. [former part.]
Therefore, my beloved brethren, be ye stedfast, immove-
able, always abounding in the work of the Lord.
NEXT to sincerity, and indeed as very closely connected
with it, fixedness or steadiness may properly be con-
sidered as a general qualification, which ought to run through
every branch of the Christian temper.
The apostle, in this chapter, explains and proves at large
the doctrine of the resurrection : a most comfortable and en-
couraging doctrine to every sincere Christian under the present
difficulties which attend his pilgrimage, and in the prospect of
death approaching, whether in the usual course of nature, or
to be undergone for the testimony of Jesus. Upon this refresh-
ing revelation, the apostle grafts the exhortation in the text.
From the promised rewards, he excites Christians to attend to
their present work. Seeing they have reason to look for a
glorious and happy resurrection from the Lord Jesus, they
should mind the work of the Lord now : by which we are
to understand, the whole work and duty which our Master
prescribes us by the way.
There are two qualifications of our Christian obedience,
which are here recommended : the one is steadiness, and the
other abounding in this work. For the last, that we should
do our utmost, and make the highest advances we can therein,
there will be occasion to consider it under another qualification
yet to be discoursed of, namely, Christian zeal.
CONSTANCY AND PERSEVERANCE. 47.'>
That which is to be our pn^sent subject, is stedjastncss^
and iinmoveableness in the xvork of the Lord. Two words,
near akin in their signification, are used to express one and tlie
same thing- with greater emphasis : the former * is an allusion
to a man seated, set down in a settled posture, in opposition
to a man that is moving about and unfixed : the other word
t directly expresses what was imported by that metaphor, un-
moveable. This same apostle, writing- to the Colossians,
chap. i. 23. expresses steadiness in the faith by both words,
with the addition of a third t. " If ye continue in the faith,
grounded," or fixed upon a solid foundation, and settled or
stedfast, ** and not moved away from the hope of the gos-
pel."
I am to prosecute this truth,
** That stedfastness in the giaces and duties required
of us, is a necessary qualification of the Christian tem-
per."
Where I shall,
I. Explain this qualification. And,
II. Shew the necessity of it.
I. For explaining the qualification, it may be observed,
that it includes two things in it. 1. That the exercise of
grace and duty be habitual and constant, in opposition to
that which is merely occasional, or by fits and starts. 2.
That it be persisted in to the end of life, in opposition to
apostacy.
1. The Christian temper and course must be habitual and
constant, in opposition to that which is merely occasional, or
by fits and starts. It is not enough that now and then we at-
tend to religion ; but the ordinary bent of our spirits must
run this way, and customary practice corres})ond with it. We
should live soberly, righteously, and godly ; tliat is, it should
be the stated and even course of our lives, what we are fix-
edly designing and pursuing.
* 'ESga/o/ ab s'^ga, sella, quod ab i^nihai, sedeo.
%
476 CONSTANCY AND PERSEVERANCE.
Indeed, such a constancy in our Christian obedience, as
is absolutely perfect, and denotes an entire freedom from
sin, is not what the gospel insists upon. Experience, and
scripture too, shews this to be impossible and impracticable
in the present life : " There is no man that sinneth not,"
1 Kings viii. 46. " There is not a just man upon earth,
that doeth good, and sinneth not," Eccl. vii. ^0. " How
should a man be just with God? If he will contend with
him, he cannot answer him one of a thousand," Job ix.
2, 3. " Who can say, I have made my heart clean, I am
pure from sin ?" Prov. xx. 9. No man can ; and, therefore,
the psalmist makes that acknowledgment and prayer, Psal.
xix. 12. " Who can understand his errors ? cleanse thou me
from secret faults." The New Testament plainly affirms the
same thing of Christians, James iii. 2. " In many things we
all offend." 1 John i. 8. " If we say, we have no sin, we
deceive ourselves, and the truth is not in us." St. Paul pre-
tended " not to have already attained, or to be already per-
fect," Phil. iii. 12. And, therefore, the disciples of Christ
are directed in the Lord's prayer daily to acknowledge and ask
the pardon of their trespasses, as well as to beg God to give
them their daily bread.
Such passages as these plainly shew, that a perfect evenness
and uniformity of obedience, without any mixture of sin, is
not to be supposed in any man living. If any are so vain as
to make the pretence, they have more reason to say with Job,
chap. ix. 20. " If I justify myself, my own mouth shall con-
demn me y if I say I am perfect, it shall also prove me pre-
verse :" ' My very saying so against notorious evidence of
fact, will be a proof that either I am a very faulty stranger at
home, or a proud and arrogant boaster.' If a man could
not be an acceptable Christian without such a perfect uniformi-
ty of conduct, there would be no such Christian to be found
in our world.
But yet such an evenness and constancy in our devotedness to
God and goodness is attainable, as in the gracious acceptation
of the gospel is so styled; and is a very ditlerent and distin-
guishable thing from the character of many, who play fast and
loose with God ; from that character, for instance, ^vhich is given
of the Israelites in Psal. Ixxviii. 8. as " a generation that
set not their hearts aright, and whose spirit was not stedfast
CONSTANCY AND PERSEVERANCE. 477
wltli Cxcnl." And in ver. SJ. wliose " heart was not viglit
with him, neither were they stedfast in his covenant." A
right s])irit is tlie reverse of this, stedflist with God and his
covenant. That is,
1. Our design and purpose should be for a constant adlier-
ence to God and our duty at all times. Those resolutions for
God are insincere, which are made with a designed excej)tiou
agninst some known precepts, or in favour of some known sm ;
and those are equally insincere, though they should be ever so
extensive as to tlie branches of duty, which are made only for
some particular times and seasons, and not for all. As sup-
pose, 1 ^^^ll mind my soul, and the service of God u])on the
Lord's day, but I will be my own master, and at ftdl liberty
on other days : or, now in a serious hour, when tempta-
tion is at a (hstance, 1 will set myself to repent of n)y sins,
and to walk softly ; but if, when temptation returns, when
my companions renew their importunity, I should begin a
new score, I hope I shall repent again, and God will forgive
me. Such purposes, formed vv'ith a view and a sort of design
of turning again to folly, are an abomination to God, and
shew that the first steps are not taken in real religion. There
may be purposes of constancy, and yet a fatal miscarriage ;
but if even these be wanting, that much religion is vain. He
cannot be styled truly ujjright in the lowest sense, even in in-
tention, who is not come so far as to purpose not to trans-
gress ; who makes it not his fixed design to be faithful to
God, and to maintain a good conscience, at one time as well
as at another, for the future as well as at present ; and espe-
cially to be upon his guard in a known hour of temptation,
nd when he may be most apprehensive of danger.
'2. Keligion must be made our stated and ordinary business,
to denominate us with any propriety constant in it. We must
set about it as our work and main concern, and not only mind
it on the by. Tliis is imported in that expression of the apos-
tle. Acts xxiv. K). " Herein do I exercise myself, to keep a
conscience void of olfenee toward God and toward men." ' 1
reckon this my chief business, and accordingly make it my
daily care and employment to endeavour to know and do my
duty to 'God and nien. I luiVe no concern upon my hands
that I esteem equal to this.' Though the thoughts are not
employed at all times with equal intenseness and application
478 CONSTANCY AND PERSEVERANCE.
to the direct consideration of our duty, as it is impossible they
should be ; yet these thoughts are commonly uppermost in the
mind of a man truly religious ; they often recur to it ; he
minds them, as we say, ever and anon j actual attention to his
main concern is not long intermitted.
3. Deliberate and presumptuous sins must be carefully
avoided ; or a breach \\\\\ be made upon our constancy and
stedfastness in the work of the Lord, in the mild and favourable
sense of the gospel. Sins of ignorance and common infirm-
ity, break not in upon Christian constancy ; though they are
sins, yet they are not properly breaches of covenant. If we
set out in our Christian course with a just consideration of the
state of human nature, we did not absolutely resolve against
these J though we resolved not to countenance them, and to
endeavour more and more to outgrow them under divine cul-
ture and gTace : and as long as we retain that temper with re-
ference to our ordinary infirmities, they should not be thought
breaches of covenant. The psalmist, before his great fall,
though he was aware of many imperfections, could say, Psal.
xviii. 21, 22. " I have kept the ways of the Lord, and have
not wnckedly departed from my God. For all his judgments
were before me, and I did not put away his statutes from me.'*
But known and presumptuous sins are of quite another nature,
such as are directly voluntary and chosen, asrainst the dictates
of a man's own judgment and conscience. These are direct
insults upon God's authority. Every particular act of this
kind is contrary to covenant-engagements, and so far a re-
nouncing of God for our Lord and Sovereign. If a good
man fall into such offences, it is impossible for him to be as-
sured, that he is born of God, as long as he continues under
the power of them. And in the number of such presump-
tuous sins, we must reckon —
All great and notorious sins in their nature ; such as either
any man may discern to be amiss by the light of nature, or
that a man completely acquainted with the holy scriptures may
plainly perceive to be forbidden there. If a man fall into any
of these crimes, though upon a sudden temptation, and with-
out discernable thought and reflection ; yet they cannot be
called sins of mere surprise and infirmity, because they are
so contrary to the light and habitual frame of a good
CONSTANCY AND pehseverance. 479
man, tliat they could not be done without some reluc-
tancy.
And any sin, thoug-h of tlie least kind, when it is commit-
ted upon actual deliberation, and against the actual judg-ment of
the mind, is a wilful sin, whicli breaks in upon evangelical
stedfastness. If there be time and space, between the ternp-
fcition and the ill action, to consider the evil nature of it ; if
our heart rebuke us at the time, admonishing us that God
forbids what we are about to do, and yet we presume to do
it ; if tliere be debate and arguing, and yet temptation carry
the day ; this is a breach of covenant, though in ever so
minute an instance. It makes us " the servants of sin ; for
to whom we yield ourselves servants to obey, liis servants we
are to whom we so obey, whether of sin unto death, or of
obedience unto righteousness," Rom. vi. IC. And if a ser-
vant of God so yield himself to any wilful sin, it would
be a sin unto death, if he were not renewed again to re-
pentance.
Aiid much more heinous still will it be, if the instance of
offence, into which a man falls, be at once greatly criminal in
itself, and such as conscience is habitually furnished against, and
also which is actually remonstrated against at the time. This
is a prodigious breach upon the temper and character of a
saint. As in the case of David's dreadful tall into the com-
plicated sins of adultery and murder, or that of Peter, when
he denied his Master thrice, with oaths and curses, and that
after a solemn warning which he had received but a few hours
before of his danger. Such sins make a dreadful waste upon
conscience, and such an interruption in a holy course, as
would be ruinous Avithout particular repentance, and really
make their recovery difficult. Hence David found occasion
to pray for God's creating power, to purify and renew him,
as if he were to begin the divine life anew, Psal. li. 10.
*' Create in me a clean heart, O God ; and renew a right
spirit within me." And Peter's recovery is described as
another conversion, Luke xxii. 32. ** When thou art convert-
ed, strengthen thy brethren." Though such instances of re-
covery may prevent utter despair in others upon their falls : yet
the falls themselves are so marked in scripture, as much more
strongly to admonish us against the like.
4. Upon any kno\Mi falls, there should be a speedy and
4S0 CONSTANCY AND PERSEVERANCE.
proportionable repentance. Next to a constant evenness in
our walk, without turning again presumptuously to folly, a
quick return to God and to ourselves, by unfeigned and
answerable repentance, is the best that can be done ; that the
interruption may be as small as possible. Indeed David*s
case is a sad instance of the hardening quality of such
offences, even in good men, that he seems to have continued
many months under the power of his sin : it is a mighty
instance of grace that he was recovered after all. But certain-
ly, where there is a latent principle of goodness under such
sins, it is not usual to suffer them to lie long upon them.
Upon the return of such exercises as a pious man has accus-
tomed himself to, self-examination and prayer, hearing or
reading the word of God, surely he will bethink himself, and
then not be easy till he break off his sin by repentance, and
come to himself. His return will be with eminent bitterness
and deep sorrow. He will not be for covering or extenuating
his sin with excuses, or for avoiding just shame for it ; but
will condemn himself more severely than others can do, and
give glory to God by making ample confession, as public as
his offence was. Like Peter, when roused out of his leth-
argy, '*he went out, and wept bitterly." He will do all
that lies in him, to repair the dishonour done to God, or the
damage to his neighbour ; will walk softly and humbly all
his days, lie as a deep penitent at the foot of divine mercy ;
endeavour to regain the ground he has lost, and to repair the
breaches made in the healthful state of his soul ; and to double
his guard and care for time to come.
The issue of a fall with a good man, should be like that
described by the apostle in the case of the Corinthians, 2 Cor.
vii. 11. *' This self-same thing, that ye sorrowed after a god-
ly sort, what carefulness it wrought in you," that you might
not offend again : " Yea, what clearing of yourselves ?" Not
by self-justification or excuses, but by endeavours to clear
yourselves from guilt, by application to God for his pardoning
mercy ; and from the sin itself, by putting evil far away.
Yea, what indignation at the sin, and at yourselves for having
been guilty of it ? Yea, what vehement desire, that you
might by no means fail of pardon and purification? Yea,
what revenge upon your sins, by careful endeavours to mor-
tify the deeds of the body ? Those who, after eminent falls,
CONSTANCY AND PERSEVERANCE. 481
have nothing of this temper, will have just ground to fear
the insincerity of all their former pretensions.
Q. The Ciiristiua temper and course must he persisted in
to the end of life. This is to be stedfast and unmoveable in
it. It is not enough that there hath appeared some evenness
and constancy hitherto ; but we must be careful that we hold
out to the end. Many have begun and continued for a while
to beliave in a very promising manner, " but their latter end
has been worse than their beginning," and they liave provi^d
apostates after all. But we are concerned, as it is said the
righteous shall do, to " hohl on our way," Job xvii. 9.
and " havinor becfun to build," that we may be *' able to
finish."
That we be not wearied out by the length of our way.
We are to ** lift up the hands that hang down, and the feeble
knees," Heb. xii. 12. ; not allowing ourselves to be weary of
well-doing, either by reason of the frequent repetition of self-
denying duties, or through the decays of age and strength,
and the increase of bodily infirmities, which are apt to make
the exercises of rehgion tiresome. We should be careful to
maintain a willing spirit, even when the flesh is weak. Thus
it is promised, Jsa. xl. 31. that *' they that wait upon the
Lord, shall renew their strength, they shall mount up with
wings as eagles, they shall run and not be weary, and they
shall walk and not faint."
That we suffer not ourselves to give over our work in des-
pondency, because of the slow progress and small success we
discern ; as if it were an impracticable thing to arrive at the
perfection we hope for, because we still find opposition from
depraved appetites, and affections, and passions. We should
go on, notwithstanding, in our conflict, as assured of victory
if we faint not.
That we are not affrighted from our stedfastness by the ap-
proach of sufferings, but resolutely adhere to God and a
good conscience, " withstanding in an evil day, that having
done all we may stand :" remembering the terms on which
Christ invited us to become his disciples, that we must be con-
tent to deny ourselves, to take up our cross, any cross which
he lays in our way, and to follow him, whithersoever he leads
us ; and that wliosoever shall save his life, by turning his back
Hh
482" CONSTANCY AND PERSEVERANCE.
on Christ, shall lose it ; " and whosoever will lose his life fur
his sake, shall find it," Matt. xvi. ^24, 25.,
That we suffer not ourseh^es to be drawn aside from the
faith or practice of the gospel, hy giving- lieed to them that lie
in wait to deceive ; but " beware, lest being led away by the
error of the wicked, we fall from our own stedfastness," 2
Peter iii. I7. To this purpose, it concerns us to see that our
persuasions are well grounded in the word of God, and not taken
up upon trust ; and then, that no other consideration, beside
evidence of a mistake, draw us from that which we apprehend
to be the truth as it is in Jesus, or the practice of any known
duty.
And, finally that we be not insensibly drawn on to apos-
tacy, by the importunate allurements of present tempta-
tions. Many who behaved well for a time, and some that
have acquitted themselves with bravery in a time of persecu-
tion ; yet, by remitting their care and watchfulness, have had
the edge of holy affections and resolutions so worn off" by
degrees, through the deceitfulness of riches, the cares of life,
and the customary society of irreligious men, that they have
left their first love ; the things that remain are ready to die, if
they prove not absolute apostates. It claims the lively and
daily concern of all who would finish well, to guard against
this danger ►
II. I am to shew the necessity of this qualification of
steadfastness, in the whole Christian temper and work.
1. It is necessary to our acceptance with God, and our
final happiness, by divine constitution.
Constancy or evenness in our course of obedience, so as
not to turn aside knowledge to crooked paths, is many ways
signified to be a necessary term of our acceptance. It is a
natural fruit of sincerity or uprightness ; and, therefore, as
that is insisted upon, so must the fruit of it be. The psalmist
desires to be *' kept free from presumptuous sins ;*' because
then," says he, " shall I be upright, and I shall be innocent
from the great transgression," Psal. xix. 13. Customary
sinning is often declared to be inconsistent with a new nature,
or being born of God. So the apostle John, 1 John iii. 6.
" Whosoever abideth in him, sinneth not," as a matter of al-
lowed and ordinary practice j " whosoever sinneth in such a
CONST AXCV AND PERSEVKRAXCK. 488
inannor, liath not seen him, neither known him." No, he
helonos to another master and father : for, ver. 8. "He that
connnitteth sin, is of the tlevil." Ver. 9- *' Whosoever is
born of God, dotli iiot commit sin, for his seed remaineth in
him ; and he cannot sin, because he is born of God.'* And
so our blessed Lord himself, John viii. ii4. ** Whosoever corn-
mitteth sin is the servant of sin." Tlie meaning- of these
passa^^es can be no less than this, that a truly good man can-
not allow himself ordinarily to commit a known sin, and least
of all to continue wallowing' in the mire, if he should fall into
it. Without an habitual abstinence from known sins, we can
have no title to the benefit of Christ's sacrifice. Under the law,
no sacrifice was allowed for presumptuous offences ; but "he
who did ouoht presumptuously," was understood to " reproach
the Lord, and was to be cut off from his people." Num. xv.
30. The reason is given, ver. 31. "Because he had des-
pised the work of the Lord, and had broken his command-
ments." Under the gospel, indeed, the virtue of Christ's
sacrifice reaches to presumptuous sins, as well as others : " The
blood of Jesus Christ cleanseth from all sin," 1 John i. J. ;
but from none without repentance, or till men come to " walk
in the light, and not in darkness," ver. 6.
Perseverance is equally necessary to our final reward. So
the promises run : " He that endureth to the end, shall be
saved," Matt. x. 2'2. " To them, who by patient continuance
in well-doing, seek for glory, and honour, and immortality,
eternal ^life," Rom ii. 7* " Be thou faithful unto the death,
and I will give thee a crown of life." Rev. ii. 10. " Blessed
is that servant, whom his Lord, when he cometh, shall find so
doing," Luke xii. 43. On the other hand, apostacy is declar-
ed to cut off all just hope, and to fix men under the most
dreadful doom, Ezek. xviii. 24. " When the righteous turn-
eth from his righteousness, and committeth iniquity, and doth
according to all the abominations which the wicked man
doth, shall he live ? All his righteousness that he hath done,
shall not be mentioned, in his trespass that he hath trespassed,
and in his sin that he hath sinned, in them shall he die,"
Heb. X. 20, 27. " If we sin wilfully, after we have received
the knowledge of the truth," that is, by apostacy, and with-
out repentance, " there remaineth no more sacrifice for srns,
but a certain fearful looking for of judgment, and fiery indigna-
H h 2'
4S4 CONSTANCY AND rEIlSEVEUANCE.
tion, wliicli shall devour the adversaries." If we drav/ back,
il is "unto perdition," ver. 39. — 2 Pet. ii. 20, 21. "If, after
men have escaped the jjollations of tlie world, throu^^h the
knowledge of the Lord and Saviour Jesus Christ, they are
again entangled therein and overconie, the latter end is worse
with them than the beginning. For it had been better for
them not to have known the way of righteousness, than after
they have known it, to turn horn the holy Gonimandment
delivered unto them." Awful warnings ! which should ever
keep up a wakeful care to finish our course vvith joy.
2. Stedfiistness is necessary to the credit of our holy pro-
fession. Nothing is so great a disparagement to religion, and
so fi-eely opens the mouths of its enemies, as any scandalous
tails, and especially the open apostacy of those who have made
a distinguishing pretence to it. Ihe body of mankind, how
injuriously soever, will interpret that to be a defect in religion
itself, whicli is really nothing else but the great imperfection
or insincerity of those who have pretended to it : and, there-
fore, every good man should be solicitous, that his good may
not be evil spoken of through his detaults, Rom. xiv. 16.
'* Woe to the world, because of otFences. — But woe to that
man by whom the offence cometh," Matt, xviii. 7'
3. It is necessary, in conformity to our Lord Jesus Christ,
that we may prevailingly bear his resemblance, though we
cannot in this world do it perfectly. The apostle John argues
from God's perfect and absolute purity and holiness, that pre-
vailing purity is necessary in all that share in his fiiendship ;
that " if we say, we have fellowship with him, and walk in
darkness, we lie, and do not the truth," 1 John i. 5, 6. So
all that the holy Jesus will o^vn for his must be really con-
formed to him in the stedfastness of obedience which he per-
formed in our nature, though they cannot come up to his
perfect and absolute measure. His course of obedience was
exactly uniform, regular, and even witliout any variation ; he al-
ways actually exercised a devotedness to God. The same
temper must be habitual in us, or there will be no similitude
of character. And as he was " obc^lient unto death,'* Phil,
ii. 8. and finished, as well as began, " the work \A'hich God
gave him to do," John xvii. 4. j so we must, in our measure,
tbllow him to the end of our course below, being "faithful
unto deaxh."
CONSTANCY AND PEIlSEVERANCii:. I^^^^
By way of reflection.
1. We have here a rule for tryiiiir the froodness of our
stiite, as far {is we ai'c advanced in life, by in(|itiiin{jorti(>n-
able to the strength of our persuasion about it. If your faith
be shaken, that which depends upon it, and would not be a
reasonable service without it, \vill be shaken too.
Aim at advances, if you would not decline. If once you
think you are come to your full pitch, it will soon make you
remiss, and lay you open to the snares of life. Therefore 8t
Peter unites tlie exhortations : *' Beware lest you fall from
your steadfastness ; but grow in grace, and in the knowledge
of Jesus Christ," 1 Pet. iii. 17, 18.
Eye the most excellent examples to excite your emulation.
Make those your chosen patterns, who walk most closely \vith
God, and even them no farther than they do so.
Trust not your own hearts, but " in him who is able to
keep you from falling ;" and, therefore, often and earnestly
j)r.iy to him to keep you ** back from presumptuous sins,"
Psal. xix. 13. ; to " make you perfect, stablish, strengthen,
settle you," 1 Pet. v. 10. ; " to keep you, by his mighty
power, through faith unto salvation," chap. i. 5.
And often think of the promised reward as sure, and great,
and near. " Knowing the time," Christians, reckon it "high
time to awake out of sleep ; for now is your salvation nearer
than when you believed."
H h 4<
SERMON XXXVI.
A TENDER SPIRIT.
2 Chron. XXXIV. 27. [first clause.]
Because thine heart rvas tender.
THIS is God's own commendation of King Josiah. He
entered upon his reign very young, at "eight years
old ;" and though he were the son of an exceeding wicked
father, yet was a prince of eminent religion through the several
periods of his government. Personal religion appeared in him
betimes : " In the eighth year of his reign, when he was yet
young," or when he v/as but sixteen years old, " he b(!gan to
seek after the God of David, his father ;" that is, he publicly
avowed the worship of the true God, which had been notori-
ously cast off in the days of his own father Anion, ver. 3.
*' And in the twentieth year'* of his reign, the twentieth of
his age, " he began to purge Judah and Jerusalem from the
lu'gh-places and the groves," &c. He began a public refor-
mation of the worship of God from the abuses which had
been countenanced in the days of his predecessor, several of
which the sacred historian goes on to enumerate. " And in
the eighteenth year of his reign," when he was twenty-ax
years old, he proceeded to repair the house of God, ver. 8, &c.
In the course of the repairs, *' Hilkiah the priest found a book
of the law of the Lord given by Moses," ver. 14.
Whether this was that orig-inal book of the law which
Moses laid up by the ark, or some ancient authentic copy of
it, is not so c<3rtain. Probably tliis had been concealed in some
A TENDER SIM KIT. ISQ
secret place of the temple, to secure it fjoin tlie impio-.is fury
of some of the idolatrous kings of Judah, and now ha]>pily
came to lii^lit when people were set to work to repair it. It
is plain by what follows, that both king and people were, in u
great raeasjn-e, strangers to the contents of it till this dis-
covery. Probably the reading of the law had been neglected,
both publicly and privately, in the reigns of several Avickcd
kings, who had gone before Josiah : it may be most of the
copies had been \\'ilfully destroyed, or, by the general neglect
of transcribing more, were grown veiy rare and scarce.
VV^ithout doubt, the king had not written a copy of the law
with his own hand, according to the command in Deut. xvii.
18. which surely he would have done before this time, in
obedience to the law, if he had been particularly acquainted
with it, since he is declared to have " done that v/hich is right
in the sight of the Lord" from his early days, ver. 2. that is,
according to such degrees of light about the mind of God as
he had before the law was found, either by hints received from
some good people about him, or by means of some imperfect
abstracts of the law which might go about, while entire copies
were wanting.
The law being found, it was carried to the king, who, like
a man earnestly desirous to "know the way of God more
perfectly," ordered it to be read to him, and, like a man of a
tender conscience, ** when he heard the words of the law, rent
his clothes," ver. 18, ly. fell under it, struck with the dread-
ful threatenings contained in it against transgressors ; and an-
prehending from them, that "grcjat wrath from the Lord"
was like to' be ''poured out upon them," sends a deputation
of some of his principal ministers to inquire of God, in the
case by Huldah the piophetess, ver. 20, 21. to encpiire Avhe-
ther there v/ere any hopes that God's anger might be appeas-
ed, and what was necessary to this end. Huldah, by (lirec-
tion from God, lets him know that God was perem])torily re-
solved to execute his vengeance upon the Jews for their great
and long revolts from him ; but for the king liimself, he
should have the favour to "be gathered to his grave in peace,
that his eyes might not see all the evil that was coming upon
them." The reason of this distinction in Josiah's case is
^iven in the text : " Because ihhw heart icaa tender^ and
thou hast humbled thyself before God, when thou heardest his
490
A TENDER SPIRIT.
words against this place, &c. I have even heard thee also,
saith the Lord."
I have chosen this divine encomium upon an Old Testa-
ment saint, to represent to you one eminent ingredient, or
qualification, of the Christian temper, which should attend
us with reference to every part and hrancli of it, a tender
heart.
The same thing is expressed by " an heart of flesh, in opposi-
tion to " a stony heart,'* in some promises of the Old Testa-
ment, which were to receive their principal accomplishment, in
evangelical times, in the spiritual seed of Abraham, in Ezek.
xi. 19. and chap, xxxvi. 26. " I will take away the stony
heart out of your flesh, and I will give you an heart of flesh.'*
I apprehend St Paul had those promises in his eye, when he
says to the Corinthian converts, '2 Cor. iii. 3. " Ye are
manifestly declared to be the epistle of Christ, ministered by
us, written, not with ink, but by the Spirit of the living God,
not in tables of stone, but in fleshly tables of the heart."
These converts were a sort of epistle from Christ, in com-
mendation of the sincerity and efficacy of the apostle's ministry
among them ; this commendatory epistle of Christ was written
in the " fleshly tables of the heart," that is, in their hearts made
soft, and ready to attend to and obey the gospel, by the
operation of the Holy Spirit, agreeable to the ancient pro-
mise, that he would " give an heart of flesh."
To this stands opposed what we so often read of, " hardness
of heart," an "heart of stone." We read of some, who
"made their hearts as an adamant of stcne," Zech. vii. 12.
the extraordinary hardness of which makes it exceeding diffi-
cult, to carve, or fashion it, by art into a regular figure. Oth-
ers are said to *' make their faces harder than a rock," Jer.
v. 3. which you caimot easily move or penetrate. The same
bad disposition is elsewhere set out by a metaphor taken from
flesh, but such a part of flesh as has contracted a brawny siift-
ness and hardness, by much exercise and hard labour. Under
such an allusion, the Gentile world is described as " past feel-
ing," Eph. iv. 19. and others as " having their consciences
seared with an hot iron." 1 Tim. iv. 2. The tender heart
\\\ the text stands opposed to all this.
My business upon this head shall be,
A TENDER SPIRIT. 491
I. To si^ive a general account of the import of a tender
heart.
II. To describe more particularly the ways wherein such a
temper should express itself.
III. To shew what foundation is laid for it by Chris-
tianity.
I. It may be proper to give a general account of the im-
port of a tender heart. Two things seem to be pointed at
by it.
1. A quick and ready sense and feeling in spiritual things.
A tender heart is one that hath senses exercised and
prompt "to discern both good and evil,'* Heb. v. 12.
Spiritual things are apt to make a deep impression, or spir-
itual pains and pleasures are easily felt, where this is a man's
character.
Quickness of apprehension in matters of a religious nature,
is one instance. Light in the mind is necessary to guide all
our powers and actions : " If our eye be evil, the whole body
must be full of darkness ; if, therefore, the light that is in
thee, (in the understanding, which is as the eye of the
mind,) be darkness, how great is that darkness 1" Matt. vi. 23.
If our minds are blind to the true light, or under the influence
of a false light, this must be followed with disorder in all our
actions. But how many are insensible of the light which
shines around them, and of those things of which one would
think they might have the fullest conviction ! Their *' under-
standings are darkened through the ignorance that is in them,
because of the blindness, or hardness, of their hearts," Eph. iv.
18. " God speaketh to them once, yea, twice, but they l)er-
ceive it not," Job xxxiii. 14. They discern not plain duty,
though it glares in their eye with full evidence. I'hey know
not the plague of their own heart, though it is so obvious to
reflection. How happy is it, on the other hand, to be ready to
take in the light which is offered ! to be quick at discover-
ing our duty and danger, and wants and distempers, our best
friends, and our worst enemies, the way in which we ought
to go, and the temptations in our way ; things of such im-
portance to our spiritual and eternal welfare.
Ready reflections of conscience are also incliuled. Wheii
conscience is silent, so as not to unimiidvert upon sin, and
492 A TENDER SPIRIT,
check men for it, or not to set tlieir duty in view, and excite them
to it, or when it favours some known sin, or connives at the
omission of some plain duty ; when this power of the soul is
not in a disposition to act, or not to act impartially, it bespeaks
a hard and insensible mind. Either the *' mind and consci-
ence is defiled," Tit. i. 15. that is, the practical judg-ment is
vitiated, so as to call evil g"ood, and good evil ; or else it is sear-
ed as " with an hot iron," 1 Tim. iv. ^. so as to be altogeth-
er unapt for sensation. But a tender heart imjiorts, that con-
science is quick and active, ready to answer its character of be-
ing "tlie candle of the Lord within us," to search us out, and
to be a faithful monitor, ** accusing, or excusing," as there is
reason given for either.
A disposition to be " easily and suitably affected" with our
own spiritual concerns, enters into the notion of a tender heart.
A hard heart is unmoved by such things as are fittest to im-
press it. Of how many is it the character, that the know-
ledge they have dies as they receive it, and kindles no answer-
able affections ? " Seeing many things, they observe them not ;
opening the ears, yet they hear not," Isa. xlii. 20. The
meaning of the prophet is, those people were as little affected
with the works or word of God, as if they had not seen or
heard them ; or, if affections are moved for a time, they are
but transient, they presently wear off. This is the description
of "the stony ground," Matt. xiii. 20, 21. So many deal
with their convictions hke tlie man described by St James,
chap. i. St. " He beholdeth himself as in a glass, and goeth
away, and straightway forgetteth what manner of man he
was." Such is the remorse of many sinners under divine
punishments, like the people of Israel, in Psal. Ixxviii. 31 —
3J. When God " slew them, then they sought liim, and they
returned and inquired early after God. — Nevertheless, they did
not flatter him with their mouth, and they lied unto him with
their tongues ; for their heart was not right with him, neither
were they steadfast in his covenant." A tender heart, on the
contrary, is readily affected according to the nature and im-
portance of things rejjresented to it ; and these affections pro-
duce lasting fruit. The impressions are strong, and the in-
fluence is lively.
2. A pliable disposition to yield to divine influences, and
A TENDER SPIIIIT. 4<{)3
c^\gngc in tlie practice of our duty, is the other branch of a
tender heart. Though we should have ever so gi-eat a serse
of ^jiIl and duty, yet if our hearts are unyieldino-, and will not
return unto the Lord, this is hardness of lieart in the sense of
scripture. However we may have been awakened by God's
JSpirit striving with us, by the reflections of conscience, by or-
dinances or providences ; yet if all this leave us as it found
us, if we forsake not the sins of which we are admonished, nor
engage in the duties of which we are convinced, our hearts
are still in God's account as the adamant. Indeed, the greater
our light is, if we " hold the truth in unrighteousness," our
obstinacy is the more aggravated ; as Stephen charges the
Jews, Acts vii. 22. " Ye stitl-necked and micircumcised in
heart and ears, ye do always resist the Holy Ghost,*' counter-
act his designs and motions. *' Hardness, and an impenitent
heart," are much the same thing, Rom. ii. 5. But a tender
heart cheerfully complies with the will of God. It cannot bo
de.scribed more fully in a few words, tliau in these, that it is
'-' willing and obedient," Isa. i. 1 9.
II. I proceed to give a more particular description of the
principal ways wherein this holy tenderness of spirit should
express itself in our course. And a representation of this
may be given in reference to several points.
1 . In relation to the word of God, or the discoveries he has
made of his mind. I begin with this, as it was the particular
instance referred to in tlie case of Josiah.
A man of a religious tendt^rness of spirit will make it liis
business to acquaint himself with the mind of Cjtod. Others
may be content to act blindfold, or to take their religion upon
trust, or " receive fur doctrines the commandments of men,"
because they chiefly consult their own ease, or that which may
be acceptable to other people. But a good man has in the
first j)lace determined to shev/ himself approved to God, and,
therefore, is concerned to be well assured of his mind. He
may not be so soft and pliable as others, to the dictates and
determinations of men, for their mind is not the thing he is
in(piiring alter, but wliat his Lord and Master reveals for
truth, or prescribes as duty. This he is earnestly solicitous to
know, and, therefore, diligently studies his Bible, {is the noti-
fication which God liatji given of his mind : " I meditate in
-J-94« A TENDER SPIRIT.
thy precepts, (says David,) and have respect unto thy ways,"
Psal. cxix. 15. He endeavours to make the best use of the
assistance within his reach, which may any way help him to
understand the scriptures, especially of the ministry of the gos-
pel ; but then he does not believe the sense of scripture given
by a minister, or any number of ministers, to be the sense of
Christ, merely because they say it is, but, like the noble Be-
reans, he " searches the scriptures diligently," to discover whe-
ther their sense agree with this rule, Acts xvii. 1 1 . and really
receives what he iinds to have a foundation there, but no more.
It is a noble obstinacy to men's authority, and at the same
time bespeaks the greatest obsequiousness to Christ, to admit
no more for his mind upon the dictates of men, than we can
ourselves discern to be so, upon an impartial comparison of
what they say with that in his word upon which they found it.
But, on the other hand, a tender spirit is willing to learn
from any man, and will be thankful tor any assistance to dis-
cover the meaning of the scriptures in any particular of truth
and duty.
Such a man pays a ready and reverential subjection to the
authority of God in his word, as far as he understands it ;
whether it be in less or greater concerns, in matters of belief,
or of practice : " My heart (says David) stands in awe of thy
word," Psal. cxix, lC)l. Such a man cheerfully sacrifices
any favourite opinion, or inclination, as soon as he apprehends
that the word of God declares against it. It is included in a
man's becoming a Christian, that he makes this determination
in the general, that every thought shall " be captivated to the
obedience of Christ," ^ Cor. x. 5. Not that he hath no
thoughts, no sentiments, no inclinations, which are different
from the mind of Christ ; every mistake in judgment, every
irregular desire, certainly is so. But as he comes gradually
to discern the inconstancy between the mind of Christ, and
any sentiment or practice of his own, he puts his general de-
terminjition in practice in that particular case ; that wrong
thought is captivated to the obedience of Christ. The lan-
guage of his heart concerning the whole law of God, is the
same with the language of Israel upon the delivery of the
Mosaical law, Exod. xxiv. 7* " Moses took the book of the
covenant, and read in the audience of the people ; and they
said, All that the Lord hath said, will we do, and be
A TENDER SPiiilT. 49.>
oJbedient.'* And as particulars come to his notice, lie yields
an obedient ear to them.
He is afraid to do any thing- vvhi(;h he doubts to be dis-
agreeable to the word of God. There is indeed a conscience
unduly scrupulous, which is a great obstruction to the use-
fulness and comfort of some infirm Christians ; and it is tlie
duty and interest of all to coine, as far as n)ay be, to a clear
and determinate judgment about the particulars of their con-
cially by daily serious I'eviews of your own
frames and actions, and the sjjeedy exercises of godly sorrow
and true repentance, for every thing you discern amiss from
time to time in yc.ur temper or behaviour to God, yourselves,
pr your neighbour.
A TENDER SPIRIT. 503
3. If you are conscious of such a spirit prevailing in you,
take the comfort of it as a good evidence that you are in the
Cliristian state. As we have frequent occasion for repentance,
with reference to every branch of the Christian temper, so
thanks be to God there is room for repentance : "A blessed
and contrite spirit God will not despise," Psal. li. VJ.
" Blessed are they that mourn, for they shall be comforted,'*
Matt. v. 4. *' God will have mercy on such and abundantly
pardon," Isa. Iv. 7« " He is faithful and just to forgive
them their sins," 1 John i. 9. Though the occasions for
penitential sorrow will not entirely cease while you are in the
body ; yet when the hardened sinner's mourning-time begins,
yours will end ; at the end of your trial, " God will wipe
away all tears from your eyes for ever," and give you the re-
M'ards promised to tliem that overcome.
I i 4
SERMON XXXVII.
CHRISTIAN ZEAL.
Rev. III. 19. [the middle of the verse.]
Be zealous.
ZEAL is not a particular grace or virtue by itself, but
rather a qualification, which should attend us in the
exercise of every grace, and in the performance of every
duty.
Indeed, it is no virtue at all, unless it be well placed and
regulated. Zeal, in its general notion, is nothing else but a
strong and ardent concern for or against any thing, and a
lively and vigorous manner of acting thereupon. It has the
denomination of a religious zeal, only as far as the objects
about which it is conversant are of a relio-ious nature. And
even a religious zeal is no farther good and commendable,
than when it is really on the side of truth and goodness,
when it is measured by the importance of things, and
when it is expressed and exercised by lawful and regular
methods.
It is fit to be observed, that we read in scripture of a bad
zeal more frequently of the two, than of a good one ; and many
admonitions are given ao^ainst some sort of zeal, as I shall
Iiave occasion to take notice presently. Which should make us
sensible how liighly necessary it is, that a strict caution, and
a very careful regulation, should attend our zeal.
And yet right zeal is a duty, fiTid a needful ingredient of the
Christian temper, and is recomniended as such in the text.
CHRISTIAN Z!:AL. 50.>
Christ, from heaven calls his disciples to it, in an address
particularly tUrected to one of the seven churches of Asia, that
of Laodicea.
The description which he, who knew their works and
character, gave of thorn just hefore, made this call ])eculiarly
apposite and suitahle to them. He charges them, in vcr. 15.
that they " were neither cold nor hot." They had taken
upon them the profession of Christianity, owned the truth and
laws of Christ, and their obligation from them, and so
were not absolutely cold : but, on the other hand, there was
no spirit in their religion, no vital influence from it ; their
principles were not lively and active ; they did not behave as
peo])le in earnest in what they professed, who resolved to make
it the business of their lives to observe the Christian rule, and
to be governed by Christian motives, or who were determined
upon an adliorence to their profession, whatever it should cost
them. This is the charge against them.
Christ, therefore, declares his disapprobation of such a
lukewarm temper : *' I would thou wert cold or hot." As if
he had said, * You would act more consistently with yourselves,
and it would be more for my honour, if either you would en-
tirely quit your Christian profession, or else would be more iu
earnest in the pursuit of it.*
In the next verse, he expresses his displeasure in stronger
terms, ver. 16. "So then, because thou art lukewarm, and
neither cold nor hot, I will spue thee out of my mouth.'*
* As lukewarm water turns the stomach, so,* says Christ,
* lukewarm and indillerent professors of my religion make me
sick of them, I cannot bear them ; but, unless they repent, I
will reject and cast them off from me.'
In the 17th and 18th verses, Christ intimiates wherein their
lukewarmness lay, or at least points to the natural fruit of it :
** They thought themselves rich, and increased with goods,
and to have need of nothing," while their case was quite other-
wise. They reckoned their profession, their privileges, their
])Ossession of sound doctrine, or their having escaped conunon
])ollutions, to be enough, \A'ithout the real power of godliness.
Christ admonishes them how much they were mistaken in their
oj)iinon of themselves ; after all, thev *' were wretched, and
miserable, and poor, and blind, and naked." And, there-
fore, he graciously counsels them to look out for a su})ply of
500 CIIKISTIAN ZEAL.
their wants, and to apply to him for that purpose, who was
yet able and willing to relievd them.
And in the verse where the text lies, he lets them know,
that even so severe an admonition was the fruit of kindness
and goodwill : " As many as I love I rebuke and chasten."
*I have said this, not as pronouncing your condition desperate,
but faithfully to warn you of your danger, that this negligence
in religion may not be your ruin :' Be zealous, thejTjore, and
repent, ' Since this is really your condition, and I have
warned you, out of pure grace, of the dreadful consequences
of such a temper persisted in ; therefore, repent that you
have trifled so much hitherto, and be zealous for time to
come.'^'
Zeal is a qualification necessary in Christ's disciples.
Upon which argument, I M^ould,
I. Explain the disposition to which we are exhcted.
And,
II. Shew the obligations which lie upon Christ's disciples
to such a temper. <
I. It is very necessary that the disposition should be ex-
plained, to which we are here exhorted. We are here re-
quired to he zealous. But, in other places, we are ^varned
against zeal, and the word is often used in an ill sense, and
the most wicked and pernicious fruits are represented as pro-
ceeding trom it. It is, therefore, of the gi'eatest importance,
that we should carefully attend to scripture-light, for the due
stating of this matter, where we should be zealous, and where
not ; and what regulations our fervour should be under, for
the degrees and measures of it, the principal seat of it, the
persons that may be concerned in it, and the proper ways of
expressing it. The following particulars may help to discover
our duty in this matter.
1. It should be our first care to be well assured that the
cause is good for which our zeal is employed ; that is, that
what we are zealous for is really truth or duty ; and that
what we are zealous against, is certainly false or evil : " It is
good to be always zealously affected in a good thing," Gal.
iv. IS. But the greater our fervour is in a wrong way, so
much the more hurt we are like to do to ourselves and others.
CHRISTIAN ZKAL. 507
Indeed, heat without light, or rash and bhnd zeal, is the most
extravagant and mischievous thing in the world. And, there-
fore, careful examination sliould always go before the actings
of zeal ; otherwise, we may be found fighting against God,
when we think to do him good service ; and active instru-
ments in the devil's service through ignorance, while we flat-
ter ourselves that we are animated by a zeal for God. JSuch
was the zeal so often taken notice of in the Jews at the
beginning of Christianity. They had a mighty regard for
their ceremonial law, and for their litual traditions : and
because the gospel insisted not on the observance of these, but
directed them for acceptance with God to faith in Christ,
without the works of the law, they set themselves against it
with the greatest warmth and eagerness. And this their
bigotry and fury is called their zeal. So the original word is,
wliere our translators have rendered it by indignation or envy.
So Acts V. 17> 1^« "The high-priest and his companions
were filled with zeal, and laid their hands on the apostles, and
put them in the common prison.'* And chap. xiii. 45.
" When the Jews saw the multitudes that came to hear Paul
preach, they were filled with zeal, and spake against those
things that were spoken by Paul." And when the same
apostle endeavoured to convince the Jews at Thessalonica,
that Jesus was the Messiah, Acts xvii. 5. " The Jews which
believed not, moved with zeal, took unto them certain lewd
fellows, and made an uproar." Here was fiery hot zeal : and
the apostle assures us, that it was a zeal of God, or for God,
Rom. X. 2. "I bear them record, tliat they have a zeal of
God ; but then it was not according to knowledge." They
had not examined the evidences of Christianity, and so blindly
and madly opposed it. St Paul could the better bear this
testimony of his countrymen, because it had lately been his
own case. He had been " exceedingly zealous of the tradi-
tions of his fathers," Gal. i. 14. AjuI "touching zeal, per-
secuting the church," Phil. iii. 6. Put when he came to
himself, this misplaced zeal was so far from giving him any
comfort that it w^as his grief and his shame : he calls himself
for it a blasphemer, and a persecutor, and injurious, and even
the chief of sinners," 1 Tim. i. 13 — 15.
To be zealous for we know not what, is as bad as to
" worship we know not what." And however positive and
508 CHlliSTIAN ZEAL.
confident we may be, after all our warnitli, we may be on the
wrong side, if our assurance be not tlie result of a sincere
and impartial inquiry. And, indetnl, if we should happen to
be in t]]9 right, yet a blind and random zeal, even for truth
itself, cannot be acceptable to God, because it is rather by
chance, than upon reasonable evidence, that our zeal is on the
right side.
Every man, therefore, is bound, before he gives a loose to
his zeal, to use the best helps in his power for discovering the
mind of God : and no man should suffer his zeal to outrun
his knowledge, or to exceed the evidence he lias of the truth
or falsehood, of the good or evil of things.
S. Zeal should bear a proportion to tlie value and import-
ance of tliings. Indeed, the least truth, of which we are
convinced, must not be given up ; nor should we act contrary
to known duty in the least instance, upon any worldly consid-
eration. But all truths or duties are not of equal moment or
concern, either to ourselves or others, to the honor of God or
the interest of religion. While a warm zeal, therefore, is not
only allowable, but commendable, in reference to matters of
importance ; yet there is room for the exercise of moderation,
as a virtue in relation to things of small consequence.
This difference in the value or importance of things should
be measured, either by the plain declarations of God in his
word concerning the necessity of some points of belief or
])ractice to salvation ; or by their obvious tendency to promote
or hinder practical godliness, by their jilain influence upon the
welfare of mankind, either in this or in the next world.
Now, really it is no good sign of sincerity, much less of a
regular zeal, to be very warm and earnest about little matters,
while there is a plain coldness about things of the greatest
moment. To be all on fire about rituals and ceremonials,
either for them or against them, when we are negligent and
indifferent about the very vitals of religion ; to lay a mighty
stress upon doubtful things, or the mere dictates of men, and
yet to make a small account of the undoubted precepts of
God, and even the plain dictates both of natural and revealed
religion ; to be exceeding eager upon such 'points as are con-
fessed by all thinking men to be attended with great obscurity
and dilliculties, uj!on knotty and perplexing questions, but
slightly to pass over the clear and obvious truths and duties of
CHRISTIAN ZEAL. 509
rollfi^ion ; tlli^5 is an untoward and ;i monstrous zeal. No-
thing-, indeed, which appears to bear the stamp of divine au-
tliority, is to be received by us with an absolute indifference :
but as God has laid a dillerent stress upon things, so should
we, and endeavour to follow his declared judgment of their
impoitance, as near as we can. We shall do well in this case
to lay to heart Christ's r(^j)roof to the Scribes and Pharisees,
in IVlatt. xxiii. 23, 24. " Woe unto you, Scribes and Phari-
sees, h)'})ocrites ; for ye pay tithe of mint, and anise, and
cunnnin, and have ommitted the weightier matters of the law,
judgment, mercy, and faith : these things ought ye to have
done, and not to leave the other undone. Ye blind guides,
which strain at a gnat, and swallow a camel."
3. Zeal is first to be considered in the temper of the soul,
and then in the proper expressions of it in the tenor of the
juactice. It stands, in the first place, opposed to indilTerence
or lukewarmness in the heart and affections. So it is emi-
nenlv to be understood in tlie text, as appears from the context.
Init if there be inward life and vigour, this ought to be, and
will be, expressed by correspondent effects in practice. And
so zeal stands opposed to slothfulness, Rom. xii. 11. "Not
slothful in business, fervent in spirit, serving the Lord." It
is the reverse of doing the work of the Lord negligently, of
every thing in the outward course that might discover a cold-
ness in affection to God, or in resolution for him, or in fiatred
of sin, or in our regards to God's honour and interest.
Now, though one man cannot judge of another's zeal, more
than of any other inward disposition, by any measure beside
visible and becoming fruits ; yet the fervour of the soul is
principally to be considered with respect to divine acceptance.
No seeming warmth of zeal for God in pious discourse, no
appeaiance of vigorous acting for him, will pass with God for
any thing better than hy])ocris3', if all be not animated with
the inward fire of holy zeal. It is not enough " with the
mouth to shew nmch love to God, if the heart goeth after co-
vetousness," or something else more than God, P^zek. xxxiii.
31. To be forward and ready in religious conversation, to
lament the sins of the times, and the decay of ])ietv, is a be-
cx>ming instance of Christian zeal ; and charity, without good
evidence to the contrary, will induce us to believe concerninp;
510 CHRISTIAN ZEAL.
another, that " out of the abundance of the heart his mouth
speaketh." But if he who knows all things should know it to
be otherwise, he will abhor the vile dissimulation. To be di-
ligent in attendance upon the institutions of divine worship ;
to be active in endeavours to propagate God's truths and in-
terest, and to prevent the progress of sin and error, are natural
fruits of religious zeal. i)ut if we sliould only design thereby
to approve ourselves to men ; if tlie language of our hearts
should be like Jehu's, '* Come, see my zeal for the Lord,"
i2 Kings X. 16. this is vain ostentation, and not holy zeal.
4. The first and principal province of Christian zeal, is in
relation to ourselves : and to other people only in the second
place, as we have only a sycondary concern in them.
I am afraid, by this observation I meet with a very com-
mon mistake among people that speak much in commendation
of zeal ; I doubt they consider it, as if it chiefly related to the
conduct of other people, rather than to their own. But, in
truth, though the province of zeal extends farther than our-
selves, yet not only its first, but its main business, is at home.
Zeal, as well as charity, is to begin here : in keeping up the
fervour of our own spirits in religion, and the intenseness of
our own personal obedience.
It should principally operate in ardent desires and endea-
vours after the increase of light and useful knowledge in our
own minds ; *' in following on to know the Lord, increasing
iu the knowledge of God" and his will ; that we may know
our duty better, in order to the direction of our practice ; and
be more fully instructed in the truths of the gospel, that our
persuasion of them may be firmer, and their influence more
strong and forcible upon our souls.
Christian zerJ is the sprightly vigour and strenuous activity
of every holy affection and disposition ; an earnestness and in-
tenseness in every spiritual act, of faith and love, of hope and
trust, of resignation to God, and resolution for him. It is
the performance of every act of devotion with life and close ap-
plication of thoug-lit, as those who are in earnest in it, and
with the exercise of those j)ious dispositions which are suitable
to it. To praise God with admiring and adoring thoughts of
his excellencies, with inward gratitude for his benefits, and
with a lively sense of our own unworthiness- ; to confess our
sins with a truly broken and contrite spirit, w'nh pungent.
CHRISTIAN ZEAL. 511
sliame and sorrow for them, and with vigorons resolutions
against them : to " pour out our hearts in prayer, to labour
fervently in it," as the exj)ression is, Col. iv. 1^. with the fer-
vent or inworking prayer of a righteous man ; this is to be
zealous in religion. To desire the sincere milk of the word, that
we may grow thereby ; to come to all the means of grace with
an aim to receive advantage by them, with a concern to exer-
cise every proper holy aflectiou in them, and to obtain the ac-
ce])tance of them : this is true fervour in devotion.
We are also to be *' zealous of good works," Tit. ii. 14.
Every thing that is })raise-worthy and commendable, all that
may contribute to the honour of God, or the good of mankind.
To be zealous of them, is to be very forward to engage in
them, cheerful in performing them, solicitous to do our utmost
in them, that they may be more for quantity, and better for
<{uality, than hitherto ; this is to do *' whatever our hand finds
to do, with our might,*' Eccl. ix. 10. ; to " do it heartily,"
Col. iii. 23. ; to " abound in every good work,** 1 Cor. xv.
.58.; to be "rich in good works,** 1 Tim. vi. 18. j which
are so many expressions describing holy zeal.
Zeal is to be shewn in endeavouring to outstrip others in
every grace and virtue. This is a noble emulation. We find
the word zeal once translated emulations in a criminal sense,
and ranked among *' the works of the flesh," Gv\. v. 20.
By emulation or zeal there, the apostle seems to mean envying
our neighbour, either for his greater sliare of wordly enjoyments
or of useful gifts. Envy is always bad ; and the uoid zeal
is often so translated in the New Testament, Rom. xiii. 13.
** Let us walk — not in strife and envying,*' or zeal. 1 Cor.
iii. 3. *' Whereas there is among you zeal, and strife, and
divisions, are ye not carnal ?'* x\.nd we are told, 1 Cor. xii.
4. *' Charity envieth not ;'* in the Greek, " is not zealous.'*
AVe are neither to envy the wealth, nor reputation, nor gifts,
nor graces of others. But it is a laudable zeal to aspire to the
highest attainments in goodness, and to be excited to the great-
er ardour by all that we see excellent in them ; that we may
become such examples ourselves, that our zeal may provoke
very many ; as the apostle tells the Corinthians that their zeal
in acts of charity did, 2 Cor. ix. 2.
Thus our zeal should be first employed about ourselves j
liere we should be wjirmest, in concern and endeavour, that
512 CHRISTIAN ZEAL.
we ourselves may daily become wiser and better, that we may
pull out every beam or mote out of our own eyes. And if people
were thus in earnest zealous at home, a great deal of irregular
zeal to others would be prevented. But then,
5. Christian zeal is not to be confined at home, to our own
personal goodness ; but has still a wider scope. If it be em-
ployed abroad, while our own vineyard is not kept, it is a
false pretence, and justly offensive to God and man. But
the due exercise of it for our own conduct being presupposed,
there is a large field for its exercise still behind.
We find many instances of zeal in relation to other men re-
commended in scripture. Pliinehas is prtiised, that he was
zealous for his God, and shewed it by executing judgment up-
on an Israelite and a Moabitish woman for notorious debauch-
ery. Numb. XXV. 7> 8 — 1 1, 12. So St Paul's " spirit was
stirred in him, when he saw the city of Athens wholly given
to idolatry," Acts xvii. 16. We are commanded " to con-
tend earnestly for the faith once delivered to the saints," when
it is opposed by men of corrupt minds, Jude 3. Error and
sin, wherever we see them, call for the exercise of our zeal
agaist them. Christ gives it as a singular commendation of
the church of Ephesus, that they *' could not bear them that
were evil," lie v. ii. 2.
It may be proper to shew more particularly the due regula-
tions and expressions of our zeal upon account of what we
may see amiss in others. And,
1. What would be irregular in the exercise of our
zeal ?
(1.) While we express Christian zeal, we should take heed
of uncharitableness ; that we pass not rash or too severe cen-
sures upon men's characters, even when we cannot but judge
some of their opinions erroneous, or some of their actions faulty.
There has been a great deal of this false fire in the Christian
world : Christians have often been hereticating and anathemat-
ising one another for matters of doubtful disputation, "or mere
Inmian decisions, as if all religion lay at stake ; when the mis-
take on either hand may consist with their being good Chi'is-
tians. Or, if a man has been guilty of an irregular action, it
is too common to condemn him hastily for a bad man, and
overlook all that is commendable in him, upon that account,
when this is but a single and occasional act, and contrary to
r-HRlSTIAN ZEAL. 51 S
liis habitual character. On the other hand, while we heartily
^'ondenm sin and error according to the best of our light, we
must not take upon us to cast men out of the ('hristian ])ale,
^^ here we have not good warrant from the word of God to ex-
clude them.
(2.) In our zeal against what is amiss in others, ^ve should
J)e ciueful " tliat w^e become not transgressors ourselves."
♦So we shall be, if we suffer ourselves to be transported into
passion, and join not meekness with our zeal. ^V hen the
people of Israel sinfully nmrmured against God and Moses,
for want of water in the wilderness, Moses was too far trans-
ported with anger, and spjd