^ K^^'-y^
f ! / '-^ V
cii'i" or
A V
I B m V
OF THE
DOCTRINES AND DUTIES
OF THE
CHRISTIAN RELIGION,
IN FORTYNINE DISCOURSES on
St. Paul's Epistle to the Ephesians*
WITH A
PRELIMINARY DISCOURSE
ON THS
EVIDENCES OF the GOSPEL,
ESPECIALLY THOSE DERIVED FROM THE
Co?tverJion, Mijiijiry and Writings of that Apojile.
BY JOSEPH LATHROP, D. D.
PASTOR OF THE CHURCH IN WESTSPRINCFtfLD.
....>..O,..<^j*ct0>^5' <<
^RINTED AT WORCESTER, MASSACHUSETTS '
BY ISAIAH THOMAS, jun.
[PROfRIETOR OF THE WORK. ACCORDI.NG TO tA.W.]
September 1801. ,
^x
A
1 HE author of the following work has
made it a frequent praftice, in the courfe of his miniftry,
V,, to feleft, for the fubjeft of his public difcourfes, a large
N portion of fcripture, a nulmber of chapters in a book, a
.^ whole book, or Epiftle, going through it, paragraph by
paragraph, in order. From this method of preaching h^
has contemplated thefe two advantages : The preacher
"' will thus be led to treat on fome fubjels, which, in the
:v ordinary way of feleftion, might be overlooked ; and he
^ will exhibit the conneled train of reafoning which runs
^ through the book, and thus will lead his hearers to obferve
3 the connexion and argumentation of fcripture in their pri-
''i vate reading.
t>. Among the books felefted for the fubje^s ol a fe-
^ , Ties of difcourfes, that entitled *' The EpiJUe to the Ephe-
' " Jians" is one. Whether this Epiftle was originally writ-
">- ten to the Ephejians, as is generally fuppofed ; or written
to the Laodiceans, and from them conveyed, by copy, to
. the Ephefians, as fome have conje6lured, is a queftion, not
^ neceffary here to be difcuffed ; for on the decifion of this
;s queftion neither the genuinenefs, nor ufefulnefe of the E-
^ piftle will depend. The reafons for the- former opinion
V-will be found in Hammond, Whitby,* and other com-
mentators ; the reafons for the latter may be feen in Pa ley's
Foras Paulinae.
This Epiftle is more replete with fentiment. and
enriched with a greater variety of matter, than Paul's other
Epiftles, and, perhaps, than any other book in the facred
volume. It is a compendium of the gofpel. In difcourf-
ing upon it, the author of the enfuing fcrmons, has ob-
The Publiflier of this work has juft reprinted Whitby's Dxscol' rte?,
wMch are to be fold by him in 'Worrefl-r.
IV
PREFACE.
ferved its order, attended to its connexion, elucidated from
fcripture, efpecially from Paul's other writings, the pafltages
which feenicd obfcure, noticed every fubjeft which it pre-
fcntcd to him, and treated the whole in a familiar and
praflical manner, that the work might be adapted to every
capacity, and to general ufefulnefs.
Hi. will not call this a complete body of divinity :
for iLis not call into a fyftematic form, nor does it contain
every fubjefl, which might be expe6led in a complete fyf
tern. But mofl of the fubje61:s, which peculiarly belong to
the Chri/lian fcheme, as diltin6l from natural religion, are
here ftated and explained, if not in the fyftematic order,
yet in the order in which the Apoftle has placed them.
SoMt fiibje61s, on which the author has before
publiflied his fentiments, as baptifm, the church, and the
difciiminaiion between true and falfe teachers, are here
pafTed over in a fummary way, left this work fhould be too
voluminous ; and it is probable that of thofe, who have
not condcfcended to read his former publications, few will
think this worthy of their perufal.
The prevalence of infidelity, in the prefent day,
fuggcfted the propriety of prefixing to this work a prelim*
inary difcourfeon the Divine Authority of the Gofpel, and
particularly on the genuinenefs and authenticity of the
writings afcribed to St. Paul.
This work, which was, in a courfe of Sermons,
laid before the people to whom the author ftands immedi-
ately related, is now humbly prcfented to the public, with
liis arJciit wifhcs and prayers that the blefling of God may
accompany it.
Ml
SERMON I.
An Introductory Sermon ofi the Evi-
dences of the Gospel, and the Genuine:
NESS c/" Paul's Epistles,
ACTS xxvi. i6, 17.
t have appeared unto thee for this purpofe^ to maketkec
a minijler and a witnefs both of thofe things which
thou hajl fee% and oj thofe in which I will appear
unto thee, delivering thee from the people and from
the Gentiles^ unto whom now I fend thee j- - .
AUL, in the precedlhg verfes,
"^ declares before Agiippa, the time
and manner of his converfion
to the faith of Chrift, atid the
extraordinary cirdimftances
which attended it. Atid,inthe
v/ords now read, he fubjoins
an account of the commiffion,
which he received from Chrift, to preach his gofpel
among the Jews, and efpecialJy amQng the Gef?.*
files,
A
6 Evidences of the Gofpd. [Serm. I
The lingular method, which Jefus took, to con-
vince Paul of the truth of the gofpei, was not; out
of partial favor to him, for furely he had done
nothing to recommend himfelf, but rather out of a
general benevolence to mankind; for this man tvas
a chofen velTel a fuitable inflrument to convey
Chrill's name among them. Jefus miraculoufly
appeared to him to make him a minifler of the gof-
pei, and a witnefs of thofe fafts by which its truth
is fupported. And having furniflied him for his
wo)k. Jefus fent him forth topubliOithe doftrines,
and dilplay the evidences of the gofpei among the
people of the Jews, and among the Heathen na-
tions.
The words teach us, that ''the Apoflle Paul was
a notable and illuflrious inftrument in fpreading
the knowledge and confirming the truth of the re-
ligion of Chiifl." Such he appears from the hif-
tory given of him in the Ac^s of the Apoftles, and
from the writings which he himfelf has left for the
ufc of the church.
My dcfign is lo give a fummary view of the ev-
idences of Chriftianity, and particularly to illuf-
trate the evidences derived from the converfion,
preaching and writings of this eminent minifler
and ui^ntfs.
The Chiiflian religion does now exifl, and for
many ages it has cxiflcd in the world. To ac-
count for its exigence, without admitting its truth,
ir is impoffiblc : P'or it did not take place by the
influence of human authority, or the terror of mil-
itary power, but by familiar in(lrutions and ob-
vious miracles. 'J he credit of it depends on thefe
plain fadls that about eighteen hundred years a-
go, there arofc in Judea an extraordinary perfon,
called Jefus of N^izarcth, who declared himfelf to
be divinely fent into the world, as an inflruftor, re-
fovmer and favior of men that he lived a molt
virtuous and haly life that he taught a religion in
!S!RM. L] Evidences of the Gofpeh 7
fome refpe6ls new, in many refpeds more perfect
than had ever been taught before, and in all ref-
pefts pure and excellent that he wrought many-
great and aftoniftiing miracles that he foretold
many things, humanly improbable, which were
verified in event that he fuflPered death by a pub-
lic crucifixion, and, on the third day, rofe again,
and appeared to many in different times and plac-
es, not only to Tingle perfons, but to companies,
and to more than five hundred at once, and fre-
quently to thofe who had rnoft intimately known
him before his death, and who confaquentiy could
not miftake another perfoh for him that after a-
bout forty days, he, in the prefenceof a large con-
courfe of difcipies, vifibly afcended on high, and
difappeared from the admiring fpeda tors that,
foon after this, according to his previous promife,
the difcipies whom he had chofen to be the wit-
neffes of his works and the minilters of his word,
were endued with extraordinary gifts, qualifying
them to go forth and proclaim his religion in the
world.
If fuch rafts as thefe did really exifl, the religion
of the gofpel is indubitably true. They who dif-
believe the gofpel, mull deny that there eve; was
fuch a man, or that he e\'er wrought fuch miracles,
and died and rofe again in the manner allcdged.
Miracles, which are effeds produced above the
common powers, and in a way different from the
flated courfe of nature, plainly difcover God's im-
mediate interpofition. From the goodnefs and ve-
racity of God, we may conclude, that he never will
immediately interpofe to give fuch credibility to a-
faifehood, that men, inquiring honeflly, and judg-
ing rationally, muft receive it as a truth.
The miracles of Chrift, (admitting, for the pref-
ent, the Chriftian hiitory to be true) were great and
numerous ; and he conftantly appealed to them as
evidences of the divinity of his miffion and doc-
8 Evidences of the Co/pel. [Serm. T.
trines. To fuppofe, that, in fnch a cafe, God
fhould enable an irnpoflor to perform thefe mar-
vellous works, which are related of Jefus, is con-
trary to all our ideas of the divine charafter.
They who faw Chrift heal the fick, raife the dead,
cafl, out devils, and ftill the ftorms they who faw
him yield himfelf to death, and then, exaftly ac-
cording to his predi6tion, return from the grave,
afcend into heaven, arid fhcd down on his dilciples
the promifed gifts of his fpirit efpecially they
who felt themfclves partakers of thefe wonderful
gifts, could not doubt, but that he was, what he de-
clared himfelf to be, the Son of God and the Saviof
of men, and that his religion was a heavenly inlli-
tution.
The difciples of Jefus, (allowing that there were
fuch perfons) were credible witnell'esof thefe fals;
for they related them as matters which fell under
their own obfervation. That which they faw and
heard, they declared to the world. Whether they
really faw the dead arife, the fick and lame reftored
to health and foundnels, thoufands fed with a few
ftnall loaves ; whether they themfelves were able
to work miracles and fpeak with divers tongues ;
whether Jelus, who was crucified, aflually arofe
and appeared to ihcm ; whether they converfed
'vith him, faw his wounds and heard his inftruc-
lions; were fadls in which they could not be deceiv-
ed. If, then, their relation was not true, they mufl
luue intended to deceive mankind.
But it is not conceivable, that they fhould have
fuch a difhoncfl; intention : For by their teflimony
to the miracles and refurreftion of Chrift, they ex-
pofed themfelves to poverty, reproach, mifery and
death. And it cannot be imagined, that a number
of men flrould deliberately affociate to facrifice ev-
ery thing that is dear in life, and even life itfelf,for
the fake of impofing on the world a falfehood,
nhich never would do mankind or themfelves any
Serm. 1. 3 Evidence of the Gojpd. g
good that they fhould peifevere in this defign af-
ter they began to feel its confequences that they
Ihouid perfift in it until death that never a (ingle
man fhould defert the caufe and difcoYei* the fraud.
This would furpafs all miracles.
If their defign had been a fraud, it might, in
^he time of it, have been eafily detefted and fup.-
preffed.
The fa6ls, which they relate, they declared, were
done publicly and recently, and that they were
known and remembered by many then living. If
there had been no fuch perfon as Jefus Chrift, or
if he had performed no fuch miracles as are afcrib-
ed to him; no credit would have been given to
their report.
The difciples of Jefus had enemies who wifhed
to confound them. The Jewifh nilers fpared no
pains to fupprefs the Chriflian caufe. Their en-
mity to it would have excited them to convift the
witneffes of falfehood, if they had not known that
the fafts afferted were indifputable. If they had
difcovered any fraud, they would immediately
have made it public^ As they never denied th*
fa6ls, but only ftudied ta evade the conclufion
drawn from them, they muft have been convinced,
that the fads themfelves were undeniable.
Thefe witneffes have left a written teftimony
v-^hich has come down to us with every defirable
circumftance of credibility.
There are four men who have profeffedly writ-
ten di(lin6l hiftories of the life, miniftry and works
of Jefus Chrift, Two of them, Matthew and John,
were his attendant difciples from the beginning to
the end of his public life. The other two, Mark
and Luke, were contemporary and converfant with
his difciples. Four others, Peter, James, Jude and
Paul, have written epiflies to particular focieties
of Chriftians, or to Chriftians in general- In thcfc
^pillles, they recognize the chara6ler, aff^rt or aU
As
iO Evidences of the Gofpd, [Serm. I,
lude to the miracles, and teach the doftrines of Je-
fus, in fubftance, as they are related by the before
mentioned hiftorians. Three of thefe letter writers
were Chrifl's difciples. The laft was a contempo-
rary Jew, a man of uncommon zeal, learning and
ability; much converfant in public affairs ; for a
while an enemy to Chriftianity, but afterward con-
verted to t^e belief of it. So that the Chriftiaa
hiftory Hands on the credit of eight different per-
fons, mod of them difciples, and all of them con-
temporaries of Chrift. They wrote feparately, on
different occalions, without any appearance of con-
cert; and yet they all fubftantially agree. Thefe
writings were received as genuine in the time when
the authors lived, and in the next fucceeding age,
and from age to age, ever lince, down to the pref-
cnt time. There is no ancient hiftory extant, which
is fo completely authenticated.
The converfion, miniflry and epiflles of the A-
poftle Paul afford flrongand undeniable evidence
of the truth of the Chriftian religion. To thefe I
fhall now pay particular attention.
The account, v/hich we have of him, is given by
Luke in his hillory of the A6ts of the Apoftles.
This Luke appears to have been a man of learn-
ing; fuch his writings fhevv him to be. He was
an efteemed and eminent phyfician fo Paul calls
him. He was admitted to an acquaintance with
men of the firft dillinflion ; as appears by the ded-
ication of his works to the moft excellent Theo-
philus. He was highly regarded among the Chrif-
tians of his time, and his praife, for the gofpcl
which he wrote, was in all the churches. He was
an intimate companion of St. Paul, and accompan-
ied him for a confiderable time in his travels.
From him we have particular information concern-
ing Paul's early life, remarkable converfion, and
fubftqucnt condufl : And cvtry thing related, by
Serm. I.] Evidences of the Go/pel. 11
Luke we find confirmed in the writings of Paul
himfelf.
- Paul, who was a Jew by nation, had been edu-
cated in the rigid principles of the fefl called Phar-
ifees, and formed to eminent learning in the cele-
brated fchool of Gamaliel. He was a man of dif-
tinlion among his countrymen, and famous for
his zeal in oppafing Chriftianity. His worldly in*
tereft and preferment, the fentiments imbibed from
his education, and the prevalent opinion of the
Jewifh rulers and priefls, all concurred to fill him
with violent prejudices againft the gofpel of Chrift.
In human view, no man Wi>s more unlikely than
he, to be converted to the belief of it; and no time
was more unpromiling for his converfion than that
in which it took place, He had juft confen'ed to,
and aflifted in the execution of an eminent preach-
er of the gofpel. Breathing out th'catening and
flaughter againfl the difciples of the Lord, he had
fought and obtained from the Jewifli high prieft at
Gommiflion to bind and bring to Jerufalem for
public punifhment all, both men and women,
whom he found profeffing the faith of Jefus Chrift.
And for the execution of this bloody commiffion,
he was now going to Damafcus. His zeal againft
the gofpel was, at this time, woundup to the high-
eft ftrain. Who would fufpeft, that this man:
fhould become a Chriftian ? But fo it was :
When he came near to Damafcus, he was, at noon.,
day, fuddenly furprifed with a light from heaven,
far exceeding the brightnefs of the fun. This was
follov^'ed with an articulate voice, calling him by
name, e;vpoftu4ating with him for his perfecution
of the church of Gh-ift, and warning him of the
ruin which he would bring on himfelf. Struck
'ivith convilion of his guilt, Paul inqui-ed, 'Lord,
what wilt thou have me to do ?' The fame voice
directed him fo proceed on his journey into the-
cky, where he fhould meet with inftru61:ions adapt-,
A 4
la Evidences of the Go/pel, [Serm, I,
ed to his cafe. In confequence of this vifion he
fell blind. Pie was led by fme of the company
which attended him, into the city. There he ("pent
|iis time in prayer. After fomc days a Chriftian
difciple came to him, related to him the purpofe
of the vifion, and reftored him to his fight by lay-
ifig his hands on him in the nameof Chrift. Soon
after this, Paul became a preacher of the gofpel.
That this wonderful fcene was real, and not im-
aginary, no man can reafonbly doubt.
There is nothing, in Paul's condu6t or writings^
that favours of fanaticifm ; but, on the contrary,
he uniformly appears to have pOffeffed a good un-
derllanding and a found judgment. If he had
been an enthuhafl, yet he never would have fancied
i^ revelation in oppofition to his religious princi-
ples, his worldly intereft, and all his ftrong preju-
dices. Enthufiafm never takes this turn, but al-
ways falls in with fome previous paffion, interell
or humor.
Paul was now aSlually engaged in a defign to
extirpate Chriflianity, and he was perfuaded, that
his deGgn was laudable. If he had been a fanatic,
he might have fancied a revelation in favor of his
defign ; but it was impoflible that imagination
fhould create a light and voice in dire6l oppofition
to a defign, which he had fo much at heart, and
which he thought fo pious.
Befidcs : This whole fcene was open and pub-
lic, and attended with none of thofe circumftances
uf fccrefy and difgaifc, which ufually attend the
revelations of enthufiafls and impoflors. It took
place, not in the night, but in full day not in a
private apartment, or retired defert, but in the high
load, and near a populous city not when Paul
was alone, but when he was in the company of a
number of people, who all faxv the light and heard
the voice, as well as he, though they underflood
uot the worda which were fpokea. And thefe were
SfiRM. I.] Evidences of ike GofpeL
not Chiiflians, but enemies to Chiiftianity, as well
iis he.
Nothing can be more abfurd, than to fuppofc,
that a number of men, all violent oppofers of the
gofpel, ftiould happen, all at the fame moment, to
fancy, that they faw a light, and heard a voice in
confirmation of the gofpel, and that one of them
fell blind, and continued fo for feveral days, if no
fuch thing had taken place.
That this ftory was not a fiflion of the writer,
but a fa6l fully believed by him, is as evident, as
^ny ancient hiflorical fa6l can poffibly be. It is
publicly aiferted by Luke foon after it is faid to
have happened; and the time, place and circum-
ftances are pointed out ; fo that it might eafily
have been difproved, if it had not been true. Paul
himfelf, in two of his public defences, and in the
prefence of numbers of Jews, rejates the flory, and
appeals to it as a proof of his Apoftleftiip, which
he would not have done, if there had not been full
evidence of the truth of it. He alludes to it alfo
in feveral of his epiflles, which fticws, that it was
then fully believed in the churches.
This vifion produced in Paul a mighty change.
From this time he became a firm, unwavering be-
liever, and a zealous, intrepid preacher of the gof-
pel. He openly profeiled his faith, that Jefas was
the Son of God; and he immediately received bap-
tifm the inftitutcd badge of difciplelhip. And,bcv
ing divinely in(lru6ted, that he was appointed a
minifter and witnefs of Jefus,he ftraightway preach-
ed him in Damafcus, proving that he was the very
Chrift foretold by the prophets. From Damafcus,
where he firft began his miniflry, and where he
foon found his life in danger, he privately efcaped
to Jerufalem. There he joined the other Apoftles,
and fpake boldly in the name of the Lord ]efus-
Afterward, being ordained by certain prophets and
teachers of the church as an Apoftie f the Ccn^
14 Evidences of the Go/pel, [Serm. I,
tiles, he travelled through the various provinces of
the leffer Afia : Then he pafled into Europe and
vifited the moft noted places in ancient Greece :
From thence he went into Syria, and returned to
Jerufalcm. Afterward he went over a confiderable
part of the fame ground again, confirming the
churches, which he had planted.
Wherever he went, he boldly preached this new-
religion in the moft confpicuous places, efpecially
in the Jewifh fynagogues ; for there were Jews dif-
perfed in all parts of the Roman empire. In ma-
ny places he met with great oppofition, chiefly
from the malice of the Jews. He was imprifoned,
tortured, whipped, ftoned, and once handled fo
violently that he fell, and was dragged away for
dead. But none of thefe things moved him, nei-
ther counted he his own life dear to him, that fo
he might finiCh with joy the miniftry which he had
received. God wrought fpecial miracles by his
hands in expelling evil fpirits, healing the fick and
raifing the dead. In many places, churches under
his miniftry were planted, improved and increafed
to great celebrity. Thus he continued his work,
until he was made a prifoiier at Rome, where he
remained two years, confined to his own hired
houfe ; yet with fo much liberty, that he received
all who came to him, preachmg to them the king-
dom of God, and teftif) ing the things which con
cern the Lord Jefus, with all confidence.
Paul could not have conduced in this manner,
if he had not believed the gofpcl to be divine. He
could not have had fuch great fuccefs, if he had
not exhibited evidence of its divinity. The mira-
cles, v^hich he v/rought, confirmed the teftimony
v/hich h^, gave in its favor.
And ceitainly Luke's narrative of thefe matters
rnuft have been true, or it never could have gained
credi^ nor would he have thought of writing it*
For,. it ftiouldbc obfrvod, ilus is not a narrative of.
Serm. I.] Evidences of the GofpeL i j
Paul's private life, but of his public minijlry. If
Paul had never performed fuch travels, preached
in fuch places, ere6led fuch churches, wrought fuch
miracles, met with fuch perfecutions, flood before
fuch councils and magiftrates, and made fuch
fpeeches in his public defence, the hiftorian, who
fhould relate thefe things as recently done, would
have gained no credit, but mull have met with per-
fel contempt.
There are thirteen epiflles afcribed to this Paul;
and whoever reads them with attention, will eafily
fee, that they were written by the fame man, whofe
life and a6lion* Luke has related to us. They
breathe the fpirit of that celebrated preacher ; they
contain the fame do6lrines, which, Luke fays, Paul
preached ; and they narrate, or allude to the fame
tranfa6lions, which the hiltorian has afcribed to
him. If you read Luke's hillory, and Paul's let-
ters, you will fee, there is no coUufion no com-
bination to fupport each other's credit. But yet
there is a remarkable coincidence of fa6ls ; a coin-
cidence which is worthy of notice, as it ftrongly
confirms the credit of both writers. For where
two men write independently, in a different man-
ner, on different occafions, and without concert,
their agreement in the relation of fals mufl be
fuppofed to fpring from truth.
Paul's early fentiments and manner of life his
perfecution of the church his converlion his
preaching in Damafcus his danger in, and efcapc
from that city his fufferings the places to which
he carried the gofpel the fuccefs, and the oppofi-
tion which he found in them his affillance from
other ApoP.ies his imprifonments his felfdenials
his labors for his own fupport his conllancy
and perfeverance his miraculous works, are rep-
refented in his epiflles, as they are related in the
hiftory of ths A6ls, with only this difference ;
Li:ke relates them with the freedom and boldm^is
i6 Evidences oj the Gofptl, [Serm. I.
of an hidorian writing of another man ; Paul aL
iudes to them with the modefty, or appeals to them
with the relu dance of an honeft man conllrained
to fpeak of himfelf.
Any difcerning perfon, reading the writings of
the New Teftament, and comparing them together,
will find decifive evidence of their genuinenefs. and
authenticity.
But we have flill farther evidence in their favor.
Every man, in the leaft acquainted with hiftory^
knows, that, in the time when the books of the New
Tcflament are fuppofcd to have been written, there
were thofe perfons who are here mentioned; as
Auguftus, Tiberius, Claudius, Herod, Pilate, Felix,
Feftus.Caiaphas, and many others : And that there
were thofe feBs and clafTes of men, which are here
defcribed ; asPharifees,Sadducees, Scribes andHe-
Todians : And that there were thofe cuftoms and
ufagcs, which are here related ; as the feafls of the
palFover and pentecoft, the ceremony and circum-
cifion, a great ftritlnefs in obferving the fabbath,
and in reading the law. It is well known that the
|e\v's were under the Roman government, paid
tribute to the emperor, received their chief magif-
1 rates by his appointment, could put no man to
death without his perrniffion; and many other
iliings too numerous to be here mentioned.
Now if (he writings of the New Teftament ex
hibit a true account of the fiate of things in that
age, we mufl believe, they were extant in, or near
liiat age. And if the authors have (lri6lly regard-
ed the truth in every tiling clfe, why Ihould their
veracity be qucflioncd in things, which concern the
Lord jcfi:*. If we believe, there were fuch men
as Celnr, Herod and Pilate, who performed the
works alcribcd to them ; Why may we not believe,
there was fuch a perfon as Jefus Chriji^ who per-
iuiiL'td the works afcribed to him ?
Serm. I.] Evidences of the Go/pel. tjf
That there was an extraordinary perfon called
by this name, who did many wonderful things,
and was put to death under Tiberius ; and that
there was fuch a fe6l as Chriftians, denominated
from him, which made a great noife, and became
very numerous in the world, foon after the death
of their founder, we have evidence from Heathen,
as well as Chriflian writers.
The books of the New Teftament were early re-
ceived as the genuine works of the pien, whofe
names they bear; and in this charafter they
have been handed down to the prefent time. Ot
this we have as good evidence, as we have of any
ancient fa6ls. Writers who flouriflied foon after
the Apoftles, and who were converfant with them,
or with their immediate difciples, can even now, at
this diftance of lime, be produced as witneffes of
the genuineness of almoll all the books of the Nevf
Teftament ; as the four Gofpels, the AQ.s, thirteen
Epiftles of Paul, the firft of Peter, and the firft of
John. And writers but little later bear witnefs to
the authority of them all.
A certain writer named Papias, who lived foon
after the Apoftles, and was converfant with their
immediate difciples, is quoted hvEiifehius, a church
hiftorian, in confirmation of the gofpel oi Matthew,
yujlin, Irenccus and Clement of Alexandria, who
wrote about the middle of the fecond century,
quote feveral paifages out of Mark's gofpel, and
prove that he wrote it, and that it was feen and
commended by the Apoftle Peter. Paul hi;nfelf
has given his fan6lion to Lukes gofpel by quoting
a paffage from it in his firft epiftle to Timothy.
The ancients generally apply to Liike thefe words
of Paul to the Corinthians, ' We have fent th;*
brother, whofe praife is in the gofpel through ail
the churches/ Origen declares, that Luke's gofpel
was approved by Paul. It is quoted by Ju(f.in and
others in the fecond century, ijear the timei oi the
J 8 Evidences of the Qofpet, [Serm. li
Apoftles. Trenceus, who was acquainted with Po-
lycarp, a difciple of the Apoftle John, has with
great accuracy proved the genuinenefs of the gofpel
received under the name of that Apoftle. Several,
other early fathers afcribe it to him, and fay, that
the authority of it was never controverted in the
church. Evfebius informs us that yohn read and
approved the gofpcls of Matthew, Mark and Luke,
and added his own as a fupplement lo them. The
book called the AEis of the Apofles, compared with
Lukes gofpel, appears .o have been written by the
fame author. All the ancients agree that it was
compofed by LukCf and received in the church as
an authentic hiftory. As fuch it is quoted by C/f-
vicrd of Rome, who was a companion with Paul ;
by Papias, who converfed with men of the Apof-
tles' times ; by Polycarp, who was John's difci-
ple ; and by Irenceus, who lived in the fecond cen-
tury.
Thirteen ofPaul's epiftles, with the firft of Peter,
and the firft of John, were never queftioned ; for
there were particular churches or perfons,to whom
all the originals, except the two laft mentioned e-
piflles, were directed. Thefe originals were care-
fully prefervcd in the churches which received
them, as Tertullian fays, down to his time, which
was the third century. They were acknowledged,
without hefitancy, by the whole Chriftian church,
as Clement and Origen affirm. They were cited as
Paul's epiftles, in the very age in which they were
written, and in the next fucceeding age, and fo on
in every age fincc.
The epiftle to the Hebrezvs, that of James, and
that of Jude, the fecond of Peter, the lecond and
third of John, and ihc Revelation, were not at firft
univcrfally received : But we find, by the tcJlimo-
ny of a number of the before mentioned fathers,
tlinr. after lome inquiry, they were admitted as
genuine and auihentic in the earliefl tunes. As
S^ERM. I.] Evidences of the Go/pel. i^
thefe books were written either to Chriflians diC-
perfed abroad, or to private perfons, it was not fo
e^(y at once to afcertain their authority, as it was
that of the other books, which were directed to
particular churches ; for there the author's hand-
writing, and the chara6ter of the meiTengers who
brought them were well known, and there they
were immediately and repeatedly read.
The caution with which the churches received
feme of the books of the prefent canon, Ihews
that, in this important matter, they did not a6i with
a hally credulity, but with a juft concern to avoid
impofition. So that the canon of the New Tefta-
ment (lands on better footing, than if no doubts
had arifen about any part of it.
Not only were thefe books univerfaJly received
hy Chriflians of the eaiiy ages, but publicly read
in the churches. Paul orders his firfl epillle to
the ThefTalonians to be read to all the holy breth-
ren ; and his epiftle to the Coloflians to be com-
municated to the church of the Laodiceans. And
Peter, in his fecond epiftle, lignifies, that Paul had
written a number of epiftles, which were generally
known in the churches. Juflin Martyr, in a book
which he wrote about forty years after the Apof-
tolic age, fpeaks of the writings of the Apoftles, a5
read every Sabbath in the Chriftian congregations.
From thefe teflimonies it appears, that the books
of the New Teliament were, in that age in which
they were written, and in the next fucceeding age,
received as the genuine works of the men whofe
names they bear. And from age to age the tefli-
monies of their reception became more and more
numerous. Yea, we find, within about fifty years
after the Apoftles, the teftimonies of heathens and
infidels, that there were fuch books extant as thofe
which we now receive, and that thefe books were
.# acknowledged and revered by Chriftians.
id Evidences of the Go/pel. Serm. ti
Thefe writings were early, probably within forty
or fifty years after Chrifl's afcention, collefted into
a volume, and treated by Chriftians with peculiar
marks of faith and reverence.
" Now if thefe books had not been gehuiiie, it is
impoflible that they fhould have gained' fuch uhi-
verfal credit among Chriftians. If there had beeri
lao fuch men known as their reputed authors, they
never could have obtained any credit at all. The
authors appear under appropriate names andchS.ri
alters, call themfelves apoftles and difciples of Je-^
fus ; relate many remarkable fafts as then recent
and notorious ; mention many miraculous works
performed, and fupernatural gifts cxercifed by
them, in fuch places, and in the prefence of fuch
perfons and churches* appeal to the public for the
truth of many of the faOs related ; reprefent them*
felves and other apoftles as having been prefent in
thefe and thofe places, and there preached, wrought
miracles, made converts, formed churches, and
imparted fupernatural gifts. Now it is impoflible
that any perfons, efpecially focieties, ftiould have
received thefe books, if they had never feeh fuch
men, known fuch fa6ls, or heard of fuch churches*
Every one who faw the writings would naturally
inquire. Where are the churches which are here
ad Jrcflcd ? Who are the men that fpeak of them-
felves as fo generally known ? Who has ever been
acquainted with the matters which they relate with
fo much aifurance.!* Aflc yourfelvcs : Would the
hiflory of the Idle American war, and the revolution
which followed, be received with any regard among
^hc people of America in the prefent age, if no fuch
events had taken place ? Or would fuch a fictitious
tiiftory go down with credit to fuccceding ages ?
The reception of a hiftory relating to fa6ls of recent
cxiUence uud public notoriety, is an evidence of
i'N truth.
SiRw. 1.3 Evidences 0/ the Go/pel, ^i
If any man doubts the genuinenefs of thefe books,
let him fay, when they were forged. It was not
while the apoftles were Uving ; for they would
have detcled and fupprelTed the fraud. It was not
after their death ; for then the cheat wojuld not have
fucceeded. The books pretend to have been fent
abroad by the authors themfelves. Paul's epiilles,
for example, profefs to have been written by him,
at fuch a time, and in fuch a place ; to have been
fent to fuch churches, by fuch meffengers; and to
have hcQn figned by his own hand. Now if thefe
churches had never received fuch letters, or feen.
fuch meffengers, or if Chriftians in general had
never heard of .fuch writings, until fome years after
they pretend to have been lent abroad and publicly
read this would have been a fufficient reafon
never to have admitted them.
Moll of Paul's epiflles were written to noted
churches in populous cities ; and, confequently, if
they were genuine, they mull have been known
before his death. If they had not appeared until
after his death, the churches to which they pre-
tend to have been fent, would have declared, they
never received them, and thus have expofed the de-
ception.
In fhort, if we fuppofe the books pf the New
Teftarnent to be fpurious, we mull fuppofe, that
the Chriftians, in the Apoftolic and fucceeding a-
ges, among whom were many learned, and doubt-
lefs many honeft men, did all, in the feveral dif-
ferent countries of Chriilendom, without ariy con-
ceivable motive, confederate in a fraud, and agree
to impofe on the world. A fnppohtion this^
which, if admitted, puts an end to ail hillorical
credit.
Befides ; as one well obferves, "It is eafy to dif-
cover the writings of the New Teftarnent, particu-
larly Paul's epiilles, to be original. His verv foul
fpeaks in all his writings. There is that undifli^m-
B
22 Evidences of the Go/pel, ^Serm. I.
bled zeal for the glory of God and the falvation of
mankind; that courage that difregard to his own
intereft, when it interfered with higher views that
boldiiefs of expreflion that life and fpirit which
are hard to be counterfeited. The fame force and
energy, which animated all his anions, and em-
powered him to fpread the gofpel from eaft to
weft, ennobles all his compofitions ; and it would
be almofl as impoflible for an impoftor to write as
Paul did, as it would be to a6l as he did. It is ve-
ry difficult to perfonate fuch a warm, aflPeftionate
and intereiling writer. There is an exaft refem-
blancc in his fpeeches and in his epiftles. In both
there is the fame greatnefs of fpirit, the fame glow-
ing language, the fame elevated thoughts, warm
from the heart. In both, he fpeaks and writes with
too animated a zeal, to be a cold deceiver; with
too much fenfc, folidity and conliftence, to be an
cnthufiaft."
Of our preceding reafonings this is the refult ;
THE RELIGION OF THE GOSPEL IS DIVINE,
This religion, if it be divine, mull be fupremely
important. Do you believe, that God has fent in-
to the world a Savior from heaven has borne
witnefs to him by miracles and wonders has
fubje6ted him to death for our redemption, and
raifed him from the dead by his mighty power-
has given fupport to the religion which this Savior
taught, and by a wonderful providence has con-
veyed it down to our day with full evidence of its
heavenly original ? Do you believe all this ?
Surely you mull believe, that this is a religion in
which mankind are infinitely concerned. Come
forward then ; make an open profeffion of it, and
tell the world, you are not afhamcd of it.
Faithfully attend on the inftituted worfhip of
God. This is a great fccurity againll irreligion
4nd infiitlity. That Chriftians may hold faft the
Serm. I.] Evidences of the Gojpel, 23
profeffion of their faith, the Apoftle enjoins them
to keep up their religious affemblies.
Be folicitous to obtain a Ihare in the great blef,
fings, which this religion offers to you. Seek par-
don and glory, in the way which it prefcribes, by
repentance of fin and faith in the redeemer. There
is no other name by which you can be faved.
Endeavor to extend the knowledge, advance the
honor and promote the fuccefs of the gofpel put
to filence the ignorance of foolifli men ; confirm
them who waver ; ftrengthen fuch as are weak ;
encourage the young and tender, and guard them
againft the inftru6iiOns which caufe to err. If yoa
aflc, How this fhall be done ? take the Apoflle's
advice, " Only let your converfation be, as it be-
cometh the gofpel of Chvift/*
Ba
SERMON n.
.1 , :,Vi ,
EPHESIANS i. 1, 2, 3.
Paul, an Apojlle of Jefus Chrifl;, hy the mil of God 'U
the faints which are in Ephefus, and to the faithful
in Chriji Jefus. Grace be to you, and peace from
God our Father, and from the Lord Jefiis Chrifl,
Blejfcd be the God and Father of our Lord Jefus
Chrifl, who hath blejjed us with allfpiritual bkjfmgs
in heavenly places in Chrifl^
XLPHESUS, the city in which the church
here addrelTcd was colledled, was the metropolis of
Lejfcr Afia ; and lying on the fea coaft, it vvras a
place of confiderable trade. The Greeks inhabit-
ing this city were zealous idolaters. They arc faid,
in the 19th Chapter of the A6ls, to be " worfliip-
pers of the great godtjefs Diana, and of the image
that fell down from Jupiter." In this city flood
the temple of Diana, which, for its grandeur and
magnificence, was confidered as one of the wonders
of the world. The Ephefians were alfo celebrated
for their flcill in the arts of magic and divination,
as we find in the Chapter before cited. And from
this cpillle of Paul, we learn that they were alfo in-
famous for luxury, lafcivioufnefs and all unclean-
ncfs. In thi.i city dwelt great numbers of Jev.s,
who had a fynagoguc here for divine worQiip, in.
^RKM. 11.3 ^tiijes of the, (3c TJ^
which Paul preached for feveral months.' This is
l;he firft account, which we have, of the publication,
of the gofpel in this city. After his departure, i\,-
pollos, who was an eloquent man and mighty in the
icriptures, came to Ephefiis. He had been educat-
ed in the Jewifh rehgion ; but having lately been
inftru6led in the way of the Lord, he qame and
taught it diligently in the fynagogue. Paul, not
long after this, returning to Ephefus, preached there
above two years together ; " So that not only the
Ephefians, but all who dwelt in AJia heard the word
qi the Lord, both Jev/s and Greeks ; and God
wrought fpecial miracles by the hands of Paul.
And the name of the Lord Jefus was magnified;
and many believed, and came and confeffed their
evil deeds ; and the word of the Lord mightily
grew and prevailed."
Sometime after Paul's departure from Ephefus,
we find that he was fent a prifoner to Rome, In
his confinement he wrote feveral epillles to church-
es and chriftian friends ; and, among others, this to
the church of Ephefus ; for he calls himfelf, Chap.
iv. the prfoner of Jefus Chrifl for the Gentiles,
He direds this letter to the faints which are at E-
phefus, and to the faithful in Chrijl Jefus, i. e. not
only to thofe in Ephefus who had believed, but to
thole in other parts of Afia, who had heard the
word of the gofpel from him, while he was preach-
ing in that city. So he orders his epiftle to the Co-
lofians to be read alfo in the church of the Laodi^
ccans.
Thedefign of this epiftle is more fully to inftru^
them in the nature of that gofpel which they had
received ; to guard them againft certain errors, to
which they were expofed from the influence and
example of unbelieving Jews and Gentiles ; <ind to
inculcate upon them the importance of a conver-
faiion becoming their faith and profeffion. It con-
tains the fubijance of the gofpel : And one who
tS Duties of thi [Serm, If,
reads and underflandsit,will have a good acquaint-
ance with that religion which Paul faught in all his
cpiftles and difcourfes.
1 intend, if providence fhall give me opportuni-
ty, to illuftrate and improve this whole epiftle ; in
doing which I fhall lay before you a fyllem of
chriflian dottrines and precepts in the order and
connexion in which the Apoftle has arranged them.
At prefent I fhall confine myfelf to the words
which have been read.
Paul here calls himfelf an Apojlle of Jefus Chrijl,
The word Apojlle fignifies a meffenger fent on
fome particular bufinefs. Jefus Chrifl is called ah
Apojlle, becaufe he was fent of God to inflru6i: and
redeem mankina. Paul and others are called A~
pojlles, becaufe they were fait of Chriil to t^ach the
doftrines which they had received from him. To
the eleven difciples, after his refurretion, he fays,
*'As the Father hath fent me, fo fend I you. All
power is given me in heaven and in earth. Go
teach, or profelyte, all nations, teaching them to ob-
ferve all things whatfoever I have commanded
you." Their commiflion did not confine them
within any prcfcribed limits, as did the commiflion
of thofe whom the Apollles ordained over particu-
lar churches ; but it authorized them to go forth
and fpread the gofpel in all parts of the world ;
and to confirm this extcnfive commiflion as well
as to give their miniflry fuccefs. Chrift, according
to this promifc, wrought with them, and eitablifhed
their word with figns following:
Paul fays, He was an Apoftle by tht will of God.
In his epiftio to the Galalians he flyles himfelf, an
Apoftle, ', oj man neither by man, but by Jefus Chrijl^
and God the. Father. lie received not his call or
commiHiori from !:tian, nor was he, as Matthias Was^
rhofcn to his Apofllcfliip by men ; but he was call-
' ! bv Jf''^ Chrjf., \'f\\o in perfon appeared to him
:' r thi< end, thai lie might fend him among the
SiKU, 1 1. 3 Chrijlian Religion. tj
Gentiles ; and by froi the Father ^ who revealed his
Son in him, and chofe him that he fliould kno^'
his will, and be a witnefs of the truth unto all
men.
But though he was called of God by revelation,
yet it was not a fecret revelation known only to
himfelf, like the revelations on which cnthufiafts
and impollors ground their pretenfions ; but it was
a revelation made in the moft open and public
manner, attended with a voice from heaven, and a
light which outfhone the fun at noonday, and ex-
hibited in the midft of a number of people, to
whom he could appeal as witnefTes of the extraor-
dinary fcene.
Notwithftanding this heavenly vifion, Paul en-
tered not on the execution of his apoflolic office,
nor once prefumed to preach the goi'pel, till Ana-
nias came to him, and, laying his hands on him,
declared, that God had chofen him to bear Chrift's
name among the Gentiles. The truth of this dec-
laration Ananias confirmed by a fudden and mi-
raculous refloration of Paul to his light. Nor was
he received by the Apoftles at Jerufalem, until he
was recommended to them by the teltimony of Bar-
nabas, who had been intimately acquainted with
thefe previous tranfaftions. Nor did he, after all,
go forth to execute his commillion among the Gen-
tiles, until the eiders of the church at Antioch had
folemnly feparated him to this work by falling and
prayer, and the impolition of their bands.
The great bufmcfs of Paul and the other Apof-
tles was to difFufc the knowledge of the gofpcl, and
plant churches in various parts of the world. And
when a competent number of believers were col-
leiSled in a particular place, fome mete perfon was
Tifually ordained to refide among them as a flated
*.cachcr. Accordingly we find Timothy ordained
over tills church of Ephefus, by the laying on of
tne hj/uds of the prefbytery, of which Paul bimfelf
B 4
si jbuties of tftt [Serm. il.
was one. And the authority which Timothy had
thus received, the fame he was ordered to commit
to faithful men, who fhould be able to teach others;
and he was cautioned to lay hands fuddenly on no
man.
Paul was an Apoftle according to the will ot
God, as he was called to, and furniflied for the
work of an Apoflle by revelation from God, and
as he was introduced into the Apoftolic office in ari
open and folemn manner, according to the in(litu-
tion of God.
Paul direds this epiftle to the faints and faithful.
By tlie fame, or iimilar appellations, he in moft
of his epiltles addrelfes the churches of Chriftians.
We cannot fuppofe, that he intends by thefe
terms to declare all the members of this, or any
other particular church to be godly perfons ; for
this in fal was not the ft ate of any church. In.
all the churches founded by the Apoftles there
were many, who after fome time difcovered the
corruption and wickednefs of their hearts. The
phrafes rather denote, that they had been called out
of the world, and feparated from others, that they
might be a peculiar people unto God. The words,
faints, faithful, brethren, chfciples, chriftians, are often
uftd in a general fenfe, to exprefs men's vifible,
profcffed charafter, rather than any certain judg-
ment concerning the habitual temper of their hearts.
The fabbatb, tlie temple, its utcnfils, and the
ground on which it ftood, arc called holy, becaafe
they were feparated from a common to a facred
lu'c. Tlie nation of the Jews, corrupt as they were,
:\ic called a holy nation, bccaufe they were feparated
from ofhcr nations for the fervice of the true God.
So tlu; Chiillian church is called a holy nation, a
pcadiar proplc, to ficw forth the praifes of him, who
h(ul called ihtm cut of darknefs into his viarvcllons
lrf.t. In many places the -word flints ftands op-
T- r.;!, not t'j uniound Chriftians, but to heathens.
i^ERM. II.] Chrijllan Religion* t^
However, though the Apoftle does not, ty thefe
terms, declare, that the Ephefian proFefFors were all
pure in their hearts, yet he taught them, and he
teaches us, that all ought to be fo. We arc celled
to be holy ; we are brought to the enjoyment of
gofpel hopes and privileges, that we might ferve
God in newnels of fpirit that we might not be
conformed to this world, but, being transformed
by the renewing of our mind, might prove what is
the acceptable will of God.
The religion, which we profefs contains the high-
eft motives to purity of heart arid life. If content
with a verbal profeffion of, and external compli,
ance with this religion, we regard iniquity in our
hearts v/e are guilty of the vikft prevarication ;
and our religion, inftead of faving us, will but
plunge us the deeper into infamy and mifery.
That which is the vifible, ought to be the real char-
after of Chrillians ; faints and faithful in Chrifl Jc-
fus.^
The Apoftle, in the next place, exprefles his fer^
vent de{ire,that thefe Ephefians might receive ^r^ce
and peace from God our Father, and from the Lord jfe-
fus Chrifl. Under thefe general terms are coliiprs .
hended all the glorious bleflings which are reveal-
ed and oft^ered in the gofpel.
Grace lignifies, free, undeferved favor. Such are
all the bleflings which we receivq||through Chrift,
If we deferved, or could claim them from the juf-
tice of God, on the foot of our own works, there
tvould have been no need of the interpofirion of
a Savior. He came only to fave them who are
loft.
The pardon of fm is grace ; for it is the remif-
fion of a deferved punifliment. "The wages of fm
is death."
Eternal life is grace, for it is a happinefs of
which we arc utterly unworthy. *' They wha re-
30 Duties of the [Serm. II.
ceive abundance of grace reign in life by Jefus
Chrift."
The influences of the divine fpirit are grace ; for
they are firfl granted without any good difpofitions
on our part to invite them ; they are continued e-
ven after repeated oppofitions ; they prepare us for
that world of glory, for which we never Ihould
qualify ourfelves.
Thefe bleffings come to us through Chrijl. They
are the fruits of his atonement and mediation. <
But ftili they are the fruits of God's grace, as much
as if he had bellowed them abfolutely, and with*
out this wonderful purchafe ; for the gift of the
Savior is, the confcquence of the grace of God,
/'Who fo loved the world, that he fent his only be-
gotten Son, that we might live through him/'
The Apoftle wilhes to the Ephefians peace^ as
well as grace. 'Qy this we are to underfiand that
peace of mind, which arifes from a perfuahon of our
intereft in the favor of God. Our peace with God
is immediately connefted with our faith in Chrift.
*'Being juflified by faith, we have peace with God."
Our peace of mind is conne6lcd with our knowledge
of the fmcerity of our faith. " If our heart con-
demn us not, we have confidi:;nce toward God."
The fincerity of our faith is proved by the fruits of
it in our lives. The way to enjoy peace, is to in-
creafe in all h^Jy difpofiuons,and to abound in ev-
ery good workr
If the Apoftle wiftied grace and peace to Chrif-
tians, furely they fliould feel fomc loiicitudc to en-
joy them. You think your minifter fliould be con-
cerned for the happinefs of his people ; but ought
not every one rather to be concerned for his own ?
You cenfure the coldncfs which you obfervcin the
teachers of religion ; you wifli they were more zeal-
ous and animated : And will you at the fame time
jugUB the means of religion, which you enjoy ?
You would have others take more pains for your
Serm. 11.] Chrijlian Religion, gt
falvation : AndVill you take no pains for your
own ? Let every man give diligence for himfelf,
that he may obtain grace and peace from God our
Father, and from the Lord Jefus Chrift.
The Apoftle, in the words which follow, exprer-
fes a ftrong and lively fenfe of gratitude fur the
rich and ineftimable bicflings granted throngh
Chrift to an unworthy race. Blcjfed he the God and
Father of our Lord Jefus Chri/l, zuho hath blejfcd us
with all fpiritual hkjfings m heaven^' places, or in
heavenly things, in Chrijt.
The common bleffings of providence, as food
and raiment, health and liberty, are valuable for
the prefent, and call for daily returns of praife.
But thefe are only temporal and earthly goods-
The bleffings revealed in the gofpel, and difpenfed
to us through Chrift, are of a different nature and
of higher importance. They are called fpiritual
and heavenly things. They are accommodated to
our fpiritual wants and defires they come down
from heaven, prepare us for heaven, and will be
completed in our admiffion to heaven. The in-
fluences of the fpirit are heavenly gifts the reno-
vation of the heart by a divine operation is wifdom
from above the renewed Chriftian is born from
above and become a fpiritual man the ftate of
immortality which Chrift has purchafed for believ-
ers, is an inheritance referved for them in heaven
* in the refurreflion they will be clothed with a
houfe from heaven, with fpiritual and heavenly
bodies, and they v.all be made to fit together in
heavenly places in Chrift Jefus,
The Apoftle fays, "God has blelled us with all
fpiritual bleffings in heavenly things" with all
things neceffary to bring us to the enjovment of
himfelf in heaven. "The divine power," fays St,
Peter, " hath given us all things v.-hich pertain to
life and godlinefs, through the knowledge of hini
who hath called us to plorv ^nd virtue and hat-h
g2 Duties of the [Serm. II,
given us exceeding great and precious promifcs^
that by them we might be partakers of a divine na-.
ture." . '
The p nrticular bleffings vouchfafed to, and de-
fipned for believers, are enumerated in the follow-
ing verfes ; fuch as election and vocation to b? the
people of God prcdeftination to the adoption of
children acceptance in Chrifl: Jefus and redempw
tion through his blood the revelation of the myf-
tery of God's will a title to the heavenly inherit-
ance and the fandification and fealing of the ho-
ly fpirit. To difplay the nature and importance
of thefe bleffings we fnall have occafion hereafter
in the prolecution of our defign.
I would now obferve, that the bleffings granted
to the Ephelian believers, are alfo tendered to us.
God in his iovereign goodnefs, has chofen us from
among the nations of the world to be his peculiar
people, and to enjoy his oracles and ordinances.
He offers to us the honors and felicities of adop-
tion, and the rcmiffion of all our fins tkrough the
atonement of his Son. He has piopoled ior our
acceptance an inheritance incorruptible in the heav-
ens. He grants the motions of his blcffed fpirit to
awaken our minds to thcfe important concerns.
And to true behevers, he affords the fandifying,
fealing and comforting influence of his grace. He
has mide known to us the my fiery of his will,
v.'hich is iliil hidden from the greater part of our
race, lie has favored us with a complete revela-
tion, and placed us in a condition which allows
our frequent attendance on the difpenlation of his
v.'ord and ordinances.
\Yc. are in fome refpcQs privileged far beyond
tlu: Chiillians to whom this epiftle was written.
They ior a fealon enjoyed the preaching of an in-
fnired Apoftle. In his abfcnce he wrote to them
this letter, whicli doubtleu' contains the fubftanrc
vl the things which he taughtjwhile he was among
Sb-rm- 'II.] Chrijtlan Retigicn, g j
therri. But of this letter they could have the ben-
efit only by hearing it read in one place and an-
other. While he preached in Aha, he confined
his miniftry chiefly to this capital city. They xvha
lived in the remoter parts could not, without much
labor, enjoy the benefit of his preaching. But wc
have in our hands not only this epiftle, but the
other writings of Paul and his fellow Apoftles,andl
v^e may daily convevfe with them. Places of di-
vine worfhip are near us, and, without the expenfe
!6f diftant journeys, we may attend on the prcach-
inij of the word and other (acred exercifes of reli
gion. We have therefore happier advantages (o
-become acquainted with the do6lrines and precepts
^f the gofpel, than the primitire Chriftians could
^njoy. If they Were bound to give thanks for their
privileges ; how criminal muil be ingratitude un-
derx>urs ?
It is- faid, While Paul preached in Ephefus, nU
ihey who dwelt m AJia, heard the word of the Lord.
What pains rriuft they have taken ! for divers of
them came from far. Con fider Paul as preaching
in the Jewiih fynagogue at Ephefus, as long as he
couM have admittance ; and, when he was driven
from thence, removirtg to a public fchool, and
there reafoning daily in defence of the gofpel. See
all the countiy arou'id coming together, from time
to time, to hear this infpired teacher. Obfcrvc
what pains they took to become acquainted with a
religion, which condemned their former fentiments
and pra^ices. Remark, hov/ they yielded to the
convi6lion of truth, renounced their idolatry, con-
felfed their evil deeds, condemned their pretended
intercourfe with invifible fpirifs, and fubmitted to
the pure and rational religion of the gofpel ; and
then fay, whether we have not caufe to be deeply
humbled, that this fame gofpel, which we enjoy
under fuperior advantages, has fo little influence
iu our Qwn hearts and the hearts of others? la
4 i)uties of the '- [SEKM\Xtk
there hot occafion to lament, that the word of God^
which then fo mightily grew and prevailed, is now
treated with fo much indifference ?
Ye who negletl to attend on the word now
brought near to you, What will you fay in excufe
for yourfelves, when you fee how all who dwelt in
Afia came to Ephefus to hear this fame word ? >
Ye who can relifh nothing, but what accords with
your own fancies and humors, and who are at once
difgufted with the preaching which contra difts your
former fentiments and pradices, How will you
juftify this perverfe temper, when you fee what
humility and candor appeared in thofe Afiatic hea-
thens ? They could hear Paul difputing daily a-
gain ft their preconceived opinions ; could liften
with patience to his arguments, which all tended
to confound them ; and on convi6lion could give
up their errors and confefs their evil deeds. Ye
who treat the worlhip and ordinances of God with
contempt ; what will you plead in your vindica^
tion, when you obferve, with how much gratitude
and reverence the fame were received at Ephefus ?
Ye who attend on God's word in vain who feel
no influence from it who though you hear it, yet
live in habitual oppofuion to it, What will you
urge in your defence, when you recolIe6l, how
mightily it grew in Ephefus, and how it transform-
ed idolaters, forcerers, and the groffeft tranfgreffors
into faints, believers and the worfhippers of the
true Cod ?
Remember, that you muft one dayanfwer before
God for all the fpiritual bleflings which he has fent
you. It is not a matter of indifference, whether
you receive or reje6l them. If you put them from
you, you will futfer the lofs of them, and be pun-
ifhed with awful fcverity for your contempt.
\Vhen God fhall bring every work into judgment,
he willHake into confideration all the privileges
wiiich you have enjoyed, as well as all the works
SfiRM* II. 3 Chriftian Religion*
U
which you have done, and according to hoth will
he judge you. They who have never heard of the
gofpeljwill meet a more tolerable doom, than fuch
as have known and defpifcd it. Thefe will perifh
wonderfully. Their punifhment will be fuch as
they would not believe and could not imagine,
though one fhould declare it to them- The men
of Sodom, in their days were finners of diftinguifli-
ed guilt, and their dellru6iion, in the conflagration
of their city, is fet forth as an example of God's
righteous feverity. But juftice has not done with
them. In the day of judgment they will receive a
flill forer condemnation ; and after all, it will be
more tolerable 'for them, than for thofe who def-
pife the gofpel.
To us the word of falvation is fent.' Let us hear
it with care and receive it with joy, accept the blef-
fings which it offers and walk worthy of him who
has called us to his kingdom and glory.
SERMON in.
EPHESIAXS i. 4.^,5.
According di he hath cKofen us in hi^n, before the
foundation of the world, that wejhould he holy and
without blame before him in love^ having predejiinat"
ed us to the adoption of children by Jefm Chrijl unto
himfclf, accoi'ding toihe gpod pleafure of his will, to
the praife of the glory of his grace, wherein he hath
made us accepted in the beloved ;
IN the verfe preceding the words now
read, the Apodle thankfully acknowledges the
great mercy of God, who has blcjfed us with allfpir-
itnal bUjfings in heavenly things in Chrifl Jefus.
Thefe bleflings he proceeds to enumerate and. the
iirfl which he mentions is, God's choofing us to be
an holy people to himfelf, and adopting us to the
privileges of children.
The Jews, for many ages, had been the peculiar
people of God. fepavated from other nations, and
diftinguifhcd by fpecial advantages. God had
now lecn fit to take the Gmliles into covenant with
himfelf, and to abolifh the diltin6lion between
them and his ancient people.
The Jews believed fhat God from the beginning
had chofca them to falvation, and had appointed
the MelTiah in due time to appear in the world,
Serm. III.] Duties of the, &c. gy
that none of them might perifti. But the Apoftle,
to remove from the Jews all caufe of boalling, and
from the Gentiles all ground of difcouragement,
here declares, that God from the beginning had
chofen the Gentiles in Chrift, and predellinated
them to a place in his church, that, in the enjoy-
ment of the gofpel, they might become holy and
be made mete for heaven.
In our text we may obferve the following par-
ticulars.
That God had chofen and prtdeflinated thefc
Ephehans.
That they were chofen to be holy and zuiihout
blame before him, in love.
That they were predeftinated to the adoption of
'children to himfelf.
That they were chofen in Chrijl Jefus.
That the reafon of God's chooling them was the
good pleafure of his own -will.
That the purpofe for which they were chofen
was the praife of the glory of his grace,
I. We may, firft, obferve, that God chofe and
predeflinated thefe Ephelian Chriftians before the
foundation of the world,
Thofe fpiritual privileges and bleflings, which
they enjoyed or expe6ted, were the refult of that
glorious plan, which the infinite wifdom and
abundant grace of God had formed : For, as it is
faid, verfe ii. they were predejlinated according to
the purpofe of him, who worketh all things after the
counfel of his own will.
When we fpeak of God's foreknowledge or predcf-
tination oi Qvtnis, we mufl always keep in mind this
idea, " that his thoughts are not as our thoughts,
but as the heavens are higher than the earth, fo are
his thoughts higher than ours."
This Apoftle fpeaks of Chriftians, z$ predefinat-
fd according to God's purpofe, Peter fa)'s, They are
eleBed according to the foreknowledge of God. But
S8 Duties of the {[SernI. lit,
this mbde of fpeaking rather exprefles things ac-
cording to'the imperfeft manner in which we ap-
prehend them, than according to the perfect manner
in which they exift in the divine mind : God's un-
derflanding is infinite. He views things immedi-
ately atid intuitively as they are. Darknefs and
light, paft and future, are alike to him. " He feeth
not as man feeth, nor are his years as man's days.
But he inhabiteth eternity ; and one day is with
him as a thoufand years, and a thoufand years as
oiie day." Therefore all the phrafes, which we
meet with in fcripture, concerning God's remeni'
brancc of things pall, foreknowledge of things to
come, and deliberaiion on things prefent, are to be
underflood, not as literally expreflive of the real
operations of his mind, but as figuratively adapted
to the weak conceptions of ours. " His knowledge
is too wonderful for us ; it is high, we cannot at-
tain to it."
We know things paft by memory, and our mem-
ory we aifift by records ; fo God is often faid to
remember things, and to keep a book of remem-
brance. But we are fenfibie that thcfe exprelfions
only denote Cod's perfect knowledge of thofe
things, which to us are paft not a laborious recol-
lection of them, or an artificial method of aflifting
his memory. So, on the other hand, God is faid
to foreknow things whicii are future, to foreordain
things winch ftiall be done, to write, in the volume
of his book, things which his counfel has determin-
ed ; which phrafes do not fignify that things are
really future and diftant to his view that his mind
is reaching forward that he writes down a plan of
operations for his own dire6lion ; but they repre-
fent the pcrfc61:, confumtnate, unerring wifdom
with which \\c governs the univerfe.
Viewing the matter in this light, we fhall be fen-
fibie that our perplexity concerning God's fore-
knowledge and decree, arifcs from the imperfo-Slion
Serm. III.] Chrtjlian Religion, g^
of our minds, and the narrownefs of our compre-
henfion ; 'and that there is no more inconfiflency
between the freedom of moral agents and God's fore-
knowledge, than there is between this and his pref-
fnt knowledge; for with refped to him, fore-,
knowledge and prefent knowledge are the fame ; the
difference is only with refpedl: tol us, with whoni
things exift by fucceffion.
The word eleHion, or choojing, is, in fcripture,
ufed in various fenfes.
Sometimes it fignifies the appointment of a per-
fon to fome eminent office or fervice. Chrift fays
to his difciples, *' I have chofen you twelve;" i, e.
I have chofen you to be my difciples, and preach-
ers of my gofpel. He does not mean that he had
chofen them all to falvation, for one of them was a
Jon of perdition. In this fenfe Paul was a chofen
veffel to bear Cbrifl's name among the Gentiles.
And Cyrus, Saul, and David are called God's c/zt?/^
en, becaufe they were defignatcd to be kings, for
the execution of fome great purpofes of provi-
dence.
The word fometimes intends approlation ; a^
when Chrift fays, *' Many are called, but few are
chofen ;" i. c. few are accepted and approved.
Often the word is ufed in a large fenfe, to com-
prehend the whole body of God's profeffing people,
whom he has chofen out of the world to be a pe-
culiar people to hirnfelf. The whole nation of the
Jews are llyled God's eled, and his chofen. The
Chriftian church, the whole number of profelfed
believcrsj are called a chofen generation, a peculiar
people.
But this general fenfe of the word implies a more
particular fenfe. If God has chofen fome nations
rather than others, to enjoy the means of lalvation,
then he gives fome an advantage above others to
obtain falvation ; and this is as much an al of
fovereigntv as the el-jQripn of particular ptrlons,
Ca
40 Duius of the [Serm. til.
And, without queflion, fome, in the nation, chofen
to thefe privileges, will thereby eventually be made
partakers of the fah^ation revealed. And there are
Ibmc expreffions, in fcripture, which feem to im-
port an appointment of perfons to obtain this fal-
vation, as well as to enjoy the means of it. Paul
fays to th Theffalonians, " God hath chofen you
to falvation through fandtification of the fpirit and
belief of the truth, whereunto he hath alfo called
you by our gofpel." The Apoftle Peter calls
Chriflians, " Ele6l according to the foreknowledge
of God, through fandification of the fpirit." Elec-
tion, in tliefe paffages, cannot be underftood merely
of an appointment to external privileges, for the
fubjefts of it are faid to be chofen through JanBifi^
cation and faith. Now they were not brought to-
the enjoyment of the gofpel by their faith and ho-
linefs, but they were brought to thefe by the gofpel.
They were called to ipiritual privileges while they
were in impenitence and unbelief. The gofpet
was not tho. fruit, but the mean of their faith.
That there is an election to falvation, Chriflians
are generally agreed : In their manner of explain-
ing it, is the chief difference. Some fuppofe it to-
be abfalnte and without regard to perfonal quali-
fications ; others fuppofe it to be conditional, and
grounded on a forefight of faith in the perfons^
chofen.
In all quedions of this kind there arc two great
points, which we mufl: keep in view our depend-
ence on the grace of God ; and our moral agency.
On the one hand, we mull not fo conceive of God's
election, and the influence of his grace, as to fct
alide our free agency and final accountablenefs ;
nor, on the other hand, niufl we fo explain away
God's (ovcreignty and grace, as to exalt man to a
flate of indept:ndence. While we fhun thefe ex-
tremes, we (hall not dangcroufly err in the do6irine
before us.
Serm. III.] Chrijlian RtUgion. 41
It is manifeft from reafon, as well as fcripture,
that God exercifes a moral government in 'the
world, and that his providence extends to particu-
lar perfons, to all circumftances of their condition,
and to all the aftions of their lives ; for we cannot
conceive it poffible, that he Ihould govern the
world in general, and yet overlook particular per-
fons ; or that he Ihould order their circumftances,
and yet have no fuperintendancy or control of
their aftions.
It is alfo certain, that the grace of God operates
in the converfion of finners, in fuch a manner and
degree, that they are faved by him, not of them-
felves.
Now fo far as the grace of God, in the falvation
of fmners, is abfolute and unconditional, elelion
or predeftination is fo, and no farther. They run
parallel to each other. We are to conceive of
ele6lion, in the fame manner as we conceive of the
influence of grace ; for eleHion can be nothing
more, than God's foreknowing and predetermining
(to fpeak according to our way of conception) that
he will exercife his grace in fuch a manner as fliall
prove effetlual. And his counfels and decrees arc
only the plan of his providential government. If
the latter is not inconfiflent with human liberty,
the former cannot be fo. If the thing done does
not control our agency, the previous pu: pofe can~
not control it.
The queftion, whether eleffion is conditional,
will eafily be folved by confidering the end which
it refpecls.
If we confider it as refpefting the oiighial plan of
falvation, it mull be abfolute and unconditional.
It could not be owing to any forefeen woithineis
in fallen creatures, that God chofe and determined
to fend them a Savior, and to propcfe fuch a par-
ticular method of falvation ; but merely to his
iclfniDving, fovercigti grace. Their guilt and im-
c 3
d2 Duties of the [Serm. Ill,
potence were the reafons why fuch a method of
falvation was neceffary, and therefore their fore-
seen holinefs and worthinefs could not be the rea-
fons why fuch a method was adopted.
If we confider ele6lion as refpefting the means
of falvation, it is unconditional. It was not owing
to the virtue and goodnefs of the human race that
a revelation was given them. Jt was not owing to
the previous defires, prayers and endeavors of the
Ephefians or othei" Gentile tiations, that they were
brought into a ^church Hate, and to the knowledge
of the way of falvation. It is not owing to any
thing which we had done, that the gofpel is fent to
us, and that we were born and have been educatedi
|;nder it. All this mufl be afcribed to the pure fa-
yor of God. He chofe the Ephefians, not becaufe
they were holy, but that they might be holy. He
predeflinated them, and made known to them the
myllcry of his will, according to the good pleaf-
lure which he purpofed in hirafelf. In this fenfe
the Apoflle applies the words of the prophet, "I
am found of them who fought me not] I am made
manifefl to them who inquired not after me."
Farther : If we confider eleftion as it refp.e6is
the Jirjt axuakening injluence of the Spirit of God on
the hearts of obllinate finners, whereby they are
excited to feek the mercy of God with earneftnefs,
and to attend on the means of falvation with dili-
gence, it is here alfo fovereign and unconditional.
For that finners. de;id in their trel'paires, fhould be
awakened to confideration, inquiry, and an attend-*
ance on the means of life, muft be owing, not to
their own previous good difpofitions, but to fome
fpecial Providence, feafonable ward, or internal in-
fluence, which was not of their feeking. Accord-
ingly our Savior fays, "Jlehold, 1 ftand at the door
<md knock : If any man hear my voice and open
^hc door, I will come in to him and fup with him,
<ji;d he y.ith mc." His knocking is from his own^
5ERiM. III.] Chriftian Religion. 43
motion, not from the invitation of finners : That is
the occaiion of their opening; not this the occafio^
of his knocking.
Again : If ele6lion be confidered as it refpeds
the grace of God in the converfion of fmners, I
think, it may be called fovereign and unconditional.
To prevent miftakes, I would qualify this obferva-
tion.
The gofpel comes to men accompanied with the
Spirit, which is given to convince them of fm,
awaken in them an apprchenhon of danger and ex-
cite their attention to the rneans of tfaf ety. Such
exercifes ordinarily precede converfion. And as
fmners more readily yield to thefe motions of the
Spirit, and more diligently apply the means of re-
ligion, they have more reafon to expe6l the grace
which will prove effedluai, "Whofoever hath, to
him fhali be given." In this fenfe I admit, that
converting grace may be called conditional. Buf:
where fhall we find thofe who have never refilled
the Spirit of grace, or neglcfted the means of fal-
vation ? To finners under this guilt and for-
feiture, God can be under no obligation, by juflice
or promife, to grant the prefence of his renewing,
or the return of his awakening grace, or even the
prolongation of life. If the continuance of life,
and the repeated excitations of the Spirit, are fov-
ereign and unpromifcd mercies, couvening grace is
no lefs fo. Saving benefits are never promifed to
finners on any conditions, J)ut thofe which imply
a change of chara6ler.
Now if among thofe v,"ho have alike abufed and
forfeited the grace of God, fome are reclaimed, and
others left in a llate of fin, I can fee no violation
of juftice or of promife ; for none, on either of
thefe grounds, had a claim to the benefit.. The
former mufl adore God's mercy ; the latter con-
demn their own perverfencfs. The mercy granted
tp thofe is ho prejudice to thefe, Eledion then,
C4
^4 Duties of the [Skrm. Ill,
in relation to converting grace, is, in this fenfe, ab-
folute, (hat it is the refult of God's good pleafure,
and not the efifeft of any condition aftually per-
formed by the finner, in virtue of which he could
claim it.
But then, if we confider ele6lion, as. it refpe6ls
the final beflowment of falvation, it is plainly con-
ditional. This God gives, and this he determinesto
give only to fuch as are made mete for it. To im-
agine, that he choofes fome to eternal life without
regard to their faith and holinefs,is to fuppofe that
fome are faved without thefe qualifications, or fav-
ed contrary to his purpofe. It is the exprefs dec-
laration of fcripture, "Without hoUnefs no man
J(hall fee the Lord. God hath chofen us to falva-
tion through fandification of the fpirit and belief
pf the truth." The terms of falvation are in the
gofpel clearly flated, and we muft not imagine,
that, contrary to this ftatement, there is a fecret
purpofe, which will open the door of falvation to
the finally impenitent, againft whom the gofpel has
fliut it, or will fhut the door againft the fincerely
penitent, to whom the gofpel has opened it.
Whatever difficulties may attend this do6lrine,
fo much is plain : They who are chofen to falva-
tion, arc chofen to be holy. And whatever doubts
we may have concerning our own ele6lion,we may
make it fure,by adding to our faith the virtues and
works of the gofpel. "If we do thefe things we
ftiall never fall."
We proceed,
II. To confider the fpirilual qualifications, to
which the Ephefians were chofen. "God chofe
them to be holy and without blame before him in
love."
There is a relative or ceremonial boBnefs often
applied to perfons and things, on account of their
fcparation from a common to a facred ule. But
rnore ufually the term denotes a real, internal pu-
Serm. III.] Ckrijlian Religion. 45
rity, in oppofition to moral pollution or Jin. This
is the fenfe of it in the text. To be holy is to b
^'without blame in the fight of God/'
Holinefs confifts in the conformity of the foul to
the divine nature and will ; and is oppofed to all
moral evil. In fallen creatures it begins in the ren-
ovation of the mind after the image of God. r
Hence Chriftians are faid "to be renewed in the
fpirit of their minds, and to be made new crea-
tures." In this change the heart is formed to the
love of God's charader and will, and to a hatred
of whatever appears contrary to them. "They
who love the Lord, hate evil.'* This renovation,
though imperfe6l in degree, yet extends to the
whole man, fo that "all things become new." And
though the renewed Chriftian in many things of-
fends, yet he has refpeft to all God's commands.
He defires to be without blame before God. He con-
tents not himfelf with his prefentimperfedl meafure
of goodnefs, but is folicitous to cleanfe himfelf
from all filthinefs, and to perfei: holinefs in the
fear of God. With this view he attends on all di-
vine inflitutions. He defires the pure milk of
God's word that he may grow thereby. He re-
ceives with meeknefs the engrafted word, hoping
that it may fave his foul. He is not difguflcd at a
reproof or warning, becaufe it comes home to his
cafe ; he regards it as a word in feafon, is thankful
for it, and humbly applies it. When he hears the
word, it is not that he may find matter for objec-
tion and cavil, or that he may apply what he hears
to others, but that he may know himfelf more in-
timately, imderfland his duty more perfedly, and
do God's will more acceptably.
When he comes to the ordinance of the fupper,
he defires there to remember and (hew forth the
death of his Savior. He does not expr61: to be ac-
cepted, merely becaufe he eats and drinks in Chrill's
prefence; he confiders that he mud alfo depart
46 Duties of the [Serm. Ill,
from iniquity. He is not aiming at a name to
live, but at real improvement in the fpiritual life.
He attends to the great things exhibited in this or-
dinancCj fuch as the evil and danger of fm, the ru-
ined condition of the human race, the mercy of
God in providing for them a Savior, and the love
of Chiift in giving himfelf a facrifice to God for
the fins of men. By the contemplation of thefe
things he ftrengthens his purpofe of obedience, his
faith in the Redeemer, his gratitude to God, and
his love to all men.
We may obferve farther, that the Apoftle con-
liders love as a main branch of holinefs. "God
hath chofen us to be holy and without blame be-
fore him in love."
When the word love, in the facred writings is uf-
ed indefinitely, and without limitation toaparticu.,
lar objeft, love to men, and efpecially to the breth
ren, is ufually intended. So the word is to beun-
derftood here, as appears from the 15th verfe of
this chapter, and from the parallel place in the c
piflle to the CoJoflians, where the Apoftle gives
thanks for their faith in Chrift and love to the
fai7its.
Love is, every where in fcripture, confidered srs
a moft elTential pari of the chara6ler of the faint.
Charity out of a pure heart, is the end of the com-
mandment. Chriftians arc above all things to put
on charity, which is the bond of perfeflnefs. Be.,
lievers have purified their fouls in obeying the truth
unto unfeigned love of the brethren. Brotherly
kindnefs and charity are the graces, which com.,
pictc the Chriftian charaftcr.
Let us remember theia, that without charity, all
our prctrnfions to golpel holinefs are vain. We
may talk with the tongue of men and angels; wc
may difcovcr a fervent zeal in matters which bear
fome relation to religion ; wc may have much
knowledge of llie myflerics of revelation i we may
Serm. ni.] Chrijlian KcUgicn,
4f
profefs a ftrong faith ; we may be liberal of our
lubftancein promoting fome favorite deGgns,which
we call pious ones ; but if we have no charity, all
is nothing or nothing but glare and nolfe. That
charity which belongs to the Chriftian temper, is
kind and longfufFering, oppofite to pride, oftenta-
tion and envy. It is humble and pe>ceable, meel?
and condefcending not eafily provoked, not apt
to cenfure. It rejoices not in iniquity, but rejoices
in the truth. It beareth, hopeth and believeth all
things.
SERMON IV.
EPHESIANS i. 4, 5, 6.
According as he hath chofen us in him, he/ore the
foundation of the worlds that wejhoidd be holy and
without blame before him in love, having prcdeflinat-
ed us to the adoption of children by Jefus Chrifl ta
himfelf according to the good pleafure of his -will, to
the praije of the glory of his grace, zuherein he hath
made us accepted in the beloved.
1 HE nature of that cleftioii or predefine
ation, of which thefe Ephefians were the fubjefts ;
and that holinc/s and love, to which they were chof-
en, we illuftrated in our preceding difcourfe. We
arc now,
III. To confidcr the jio^/fo;? to which believers,
are predeftinatcd.
Adoption is a word fcveral times ufed by this A-
poftle, to exprefs the high privileges and exalted
hopes of Chriftians in this world, and the fuperior
dignity and happincfs referved for them in anoth-
er. The word ufed by him, which wc. render a-
doption, properly fignifics, putting one in the place
of a [on.
The word fuggefts to us this idea, that we have
no natural right to the privileges of children ; for
though we are by our creation the children of God,
Serm. IV.] Duties of the, (3c, 43^
yet we are become difobedient and rebellious cbil^
dren, and as fuch are excluded from all title to the
inheritance originally promifed to obedience. Our
Jonjhip is not our native right, but the efiFel of God's
gracious adoption.
In this adoption are included feveral important
privileges.
1. It implies a flate oi freedom, in oppofition to
bondage. The Apoftle faySjFFc have not received the
fpirit oj bondage again to fear, but the fpirit oj adop"
iion.
Believers are free, as being delivered from thcbon*
dage of fin.
This freedom they obtain in the renovation of
their minds after the image of God. "As many
as receive Chrift, to them is given power to become
the children of God, for they are born of him."
They are his children by a heavenly and fpiritual
birth. They are born from above ^born of the
Spirit ; "and where the Spirit of the Lord is, there
is liberty." They are no more the fervants of fin
to obey it in the lufts thereof; but, being made
free from fin, they are become the fervants of God,
and they have their fruit unto holinefs,and the end
everlafting life.
They are free, as having near accefs to God and
intimate communion with him.
" Through Chrift they have accefs by the Spirit
unto the Father. Becaufe they are fons, God hath
fent forth the Spirit of his Son into their hearts,
and given them the fpirit of adoption, whereby
they cry, Abba, Father."
Children are ufually admitted to that familiar
intercourfe, which is denied to fervants : So they,
whom God has called to the adoption of children,
may come boldly to his throne. They know where
to find him, and may approach even to his feat.
They have liberty to enter into themoft holy place
by the blood o\ ChriO, And God makes to them
50 Duties of the [Serm. IV*
fome peculiar communications of his grace,to help
their infirmities, ftrengthen their good refolutions,
comfort them in affliftions, defend them againft
temptations, and lead them in the way everlafting.
*' The fecret of the Lord is with ihem who fear
him, and he will Ihew them his covenant. The
meek he will guide in judgment, and teach them
his way." Chrift fays to his difsiples, "Ye are my
friends, if ye do whatfoever I have commanded
you. I call you not fervants, for a fervant know-
eth not what his Lord doth ; but I have called
you friends, for all things, which I have heard of
my Father, I have made known unto you."
2. Adoption brings us under the peculiar care of
God's providence.
"God is good to all, and his tender mercies are
overall his works." The jull and the unjuft par-
take of his common bounties. But he is efpecially
good to them who are of a clean heart. "His eyes
are upon the righteous, and his ears are open to
their cry. No good thing will be withheld from
them who walk uprightly. Chrift is made head
overall things for the church."
Good and bad are fubjc6l to the common adver-
fities of life ; but the afflilions, which befal the
juft, are ordered in a more immediate fubfervience'
to their fpiiitual interefl:. " Whom the Lord lov-
c.th he chaftcneth ; he fcourgeth every fon whom
he receiveth. If we endure challening, God deal-
eth with us as with fons ; for what fon is he,whorn
the father chaftencth not ? And God chafteneth us
for our profit, that we may be partakers of his ho-
linefs. And though no affli6lion for the prefent,
is joyous, but grievous, yet afterward it yieldcth
the peaceable fruits of righfeoufnefs."
Needful and feafonable corre6lion is one of the
benefits of adoption one of the privileges of God's
children. The gracious intention of it is torecov-
O
er them from their backflidings to wean thcn-i
Serm. IV.] Chrijlian Religion. 51
from the world to quicken them in their duty
to prove their fincerity and prepare them for
heaven. David conlidered his adverfity as a fruit
of God's parental faithfulnefs and love. "I know,
O God, that thy judgments are right, and thou in
faithfulnefs haft afflifted nre."
Affli6lion, confidered in itfelf, is grievous con-
fidered as the effefl; of fin, is humbling but, con-
lidered as the allotment of divine wildom for our
eternal advantage, it is matter of thankfulnefs and
joy. "Count it all joy," fays St. James, *'when ye
fall into divers temptations, for the trying of your
faith woiketh patience." "Rejoice," fays St. Pe-
ter, "in as much as ye are partakers of the fuffer-
ings of Chrift, that when his glory Ihall be reveal-
ed, ye maybe glad alfo with exceeding joy." The
children of God muft efteem it a mighty privilege,
that they are under the care of a wife and gracious
parent, who will always treat them according to
their wants ; will give them profperity as far as it
is fafe, and withdraw it when it would be danger-
ous J will fend correftion when it is needed, and
remove it when the occafion ceafes ; and, in a
word, will caufe all things to woik for their good.
3. Adoption includes a title to a glorious refur-
rcdionfrom the dead, and to an eternal inheritance in
the heavens.
So this Apoftle explains it in the eighth chapter
to the Romans. "We have received the fpirit of
adoption -and the fpirit itfelf beareth witnefs with
our Ipirits, that we are the children of God ; and
if children, then heirs, heirs of God and joint heirs
with Chrift. If we fuffer with him, we fliall alfo
be glorified with him ; and all the fuff'erings of the
prefent time, are not worthy to be compared with
the glory, which Ihall be revealed in us. For the
earneft expeftation of the creature waiteth for the
manifeftation of the fons of God ; for the creature
fliall be delivered from the bondage of corruption
5i i)utiaofthe pERM. IV.
into the glorious liberty of the foni of God. And
we, who have the firft fruits of the fpirit, groan
within ourfelves, waiting for the adoption, even the
redemption of the body." To the fame purpofc
are the words of St. John, i Epiftle, Chapter iii.
* 'Behold now, what manner of love the father hath
beftowed upon us, that we ftiould be called the
fons of God. Now we are the fons of God ; and
it doth not yet appear what we fhall be ; but we
know that when Chrift fhall appear, we Ihall be
like him, for we {hall fee him as he is." So alfo
fays St. Peter, i Epiftle i. 3. "Bleffed be the God
and Father of our Lord Jefus Chrift, who hath be-
gotten us to a lively hope by the refurre6lion of
Chrift from the dead, to an inheritance incorrupti-
ble, undefiled, fading not away, referved in heaven
for us."
Now if believers are the children of God, then
their temper rauft be a child like temper a tem-
per correfponding to their relation, condition and
charafter. Let us therefore, as becomes obedient
children, be holy in all manner of converfation,for
he who has called us is holy. Let us be followers
of God as dear children, walking worthy of him,
who has called us to his kingdom and glory. Let
us reverence and love our Supreme Parent, truft
ourfelves in the hands of bis goqdnefs, patiently
bear the corre6lions of his love, humbly fubmit to
the difpofals of his wifdom, maintain a daily cor-
refpondence with him, attend to all the difcoveries
of his will, and in all things cheerfully comply
with his commands, however contrary to our nat-
ural wifties. In imitation of his goodnefs let us
do good as we have opportunity ; and, regarding
his profelfed children as our brethren, let us walk
in love to them, endeavoring to keep the unity of
the fpirit in the bond of peace; for he, who is the
God and P'aihcr of all, is above all, through all,
and in us all.
S^iM. IV.j Christian RcUgton ^3
I proceed to our fourth,
IV. Obfervation: That all fpiritual bleSings
are derived to us through Jefus Chrijl. '' God hath
chofen us in Chriji predeilinated us to the adoption
of children by Chrijl made us accepted in the Belov^
(.d" It is the grand theme of the gofpel, ihat
*' God is in Chrift, reconciling the world to him-
felf."
The wifdom of God faw fit to exercife mel-cy to
linful men through the mediation of his Son, who
came into our world, affbmed our nature, andfuf-
fered death on the crofs for our fins. What were
all the reafons, which, in the divine government,
made fuch a fcheme of redemption neceffary, it
may be difficult for us to determine, and it is need-
lefs to inquire. We may, however, eaiily difcern
fome important ends, which it anfwers. It clearly
difplays the holinefis, juftice-'and mercy of God,
the evil and demerit of fin, the puniftiment which
it deferves, the grace of God to pardon it, and the
amazing danger of continued impenitence in it :
We muft therefore fuppofe, that thefe were among
the reafons why it was adopted^
As Chrift is the Mediator, fo all the bleffings,
which we enjoy and hope for, are reprefented as
coming to us through him. We are jz^z^ccf through
his blood adopted in him obtain the promife of
the Spirit and are fanEtiJied in him are admitted
to the means of falvation, called to the privileges of
ike gofpel, and made partakers of eternal life through
him.
The Apoftle fays, God has chofen us in Chrifly
before the foundation of the -world. It was the eter-
nal plan of divine wifdom to fave fmners through
Jefus Chrift, who, in the purpofe of God, was a
lamb flain from the foundation of the world.
Their falvation therefore cannot originate from any
worthinefs in themfelves, but muft depend on the
interpofition of the Savior ^ for every thing which
D
g4 Duties of the [Serm. IV.
God has done, and which, even before the foun-
dation of the world, he purpofed to do for the
recovery of finners, was in confideration of that
all perfefl facrifice which has been offered on the
trofs.
Now if all fpiritual benefits come to us onl/
through Chrift, it is an obvious conclufion, that we
ihuft; feek and expe6l them in his name : For we
muft evidently apply for them in the way in which
God beftows them. Faith in Chrift, therefore, be-
comes a neceffary condition of acceptance with
God. However God may fee fit to deal with fome,
who enjoy not our light, yet to us, who have known
the myftery of his will, faith in Chrift is a necef-
fary principle of religion. " For as much as we
knoW, that we are not redeemed with corruptible
things, but with the precious blood of Chrift, who
%vas ordained before the foundation of the world,,
but was manifefted in thefe laft times for us, we
muft come to God by him, and by him believe
in God, who raifed him from the dead and gave
him glory, that our faith and hope might be in
God,"
V. The Apoftle farther teaches us, that the rea-
fort of God's choofing believers in Chrift, and pre-
deftinating them to adoption, is the good plcafure of
his xoilL
If we admit that we arc finful, fallen creatures,
unworthy of God's favor, and infufficient far our
own redemption, which is a plain dodlrine of the
gofpel, and an cvidenr didate of experience, then
our falvation muft ultimately be refolved into
God's good pleafure. There is no other fource ,
from which it can be derived. If death is our de-
fert, our deliverance muft be by grace.
Final falvation is fufoended on the condition of
our repentance, faith and holinefs ; but it is not
the lefs grace ; for thefe previous requifitcs are not
merely of ourfelvcs ; they are the gifts of God,-'
Serm. IV.3 Chrijlian Religion. 5^
The original plan of falvation is from him, not
from us : The gofpel itfeif is a divine gift, not a
human difcovery : Our being under circumftances
to enjoy it is not the effe6^ of our previous choice,
but of God's fovereign goodnefs : It, is the good
Spirit of God, who awakens the attention of linners
to the gofpel, excites them to the ufe of the means
m their hands, and makes thefe means fuccefsful.
The gofpel .confiders and treats us as free, but not
as independent agents. In common life, the fuc-
cefs of our labors, as well as our ability to labor,
depends on the fupport and concurrence of Provi-
dence. In the fpiritual life, we are no lefs depend-
ent on the influence of grace. As our encourage-
ment to worldly induftry arifes from a belief, that
God's Providence always attends us, fo our anima-
tion in theChriilian life fprings from a perfuafion,
that God's grace is fufficient for us. " The juft
live by faith." , . .
Salvation is the purcHafe of CHrift ; but liill it
no lefs originates from God's good pleafure ; " for
in this was mariifefted the love of God toward us,
becaufe he fent his only begotten Son into the
world, that we might live through him." *' God,
who is rich in mercy," fays our Apofllc, "for the
great love wherewith he loved us, eveii when we
iverc dead in fins, hath quickened us together witk
Chrift, that in the ages to come, he might fhew the
exceeding riches of his grace in his kindnefs to us
byjefus Chrift. For by grace are ye fkved through
faith, and that not of yourfelves, it is the gift of
God ; not of works, left any man fliduid bo^ft ; for
ive are his workmanftiip, created in Chrift Jefus to;
good works, which God hath ordained, that we
ihould walk in them."
This brings us to our lad obfervatiofi,
VI. That the great purpofe for which Gcd,,lia";
chofen and called us, is ike praife of the glo?'y df hi$
5^ Duties of the [[Serm. IV.
God's grace is here reprefented as eminently glo-
rious, Goodnefs is the glory of the divine charac*
ter ; grace is the glory of the divine goodni^fs ; the
plan of falvation for linners by Jefus Chrift, is the
glory of divine grace. Here grace is exercifed to-
ward the moft unworthy creatures, in the beitow-
ment of the greatefl; of all benefits, by a method
the rrtofh wonderful and expenfive, even the death
of a divine Savior. The falvation of the fmalleft
{inner is abundant grace ; but vi^hcre fin has a-
bounded, grace much more abounds.
God has made this difplay of his grace, that un-
worthy creatures might apply to him for falvation.
His calls, invitations and commands are to all,
without diflinlion of character. "The righteouf-
nefs of God, through the faith of Jefus Chrift,. is
unto all, and upon all them who believe, and there
is no difference." And left finners, confcious ofj
aggravated guilt, ftiouldfearan exclufiori from fal-
vation, particular alTurance is given, that Chriffc
eame to fave the chief of finners ; and fuch are
diftin6lly invited to come and receive tlie benefit
of God's abundant grace.
The heralds of the gofpel were fent forth to pro-
claim among the Gentiles the unfearchable riches
of Chrift, not only that men might know, what
was the hope of their calling, and what the glory
of the heavenly inheritance, but alfo that princi-
palities and powers in heavenly places might learn
more of the manifold wifdom of God.
We are to praife the glory of God's grace by a
cheerful compliance with the precepts, and thank-
ful acceptance of the bleftings of the gofpel. If,
when God offers us bis falvation, we will not re-
ceive it if, when he holds out his pardon, we will
continue in our fins if, when Jefus has once died
to expiate our guilt, we will open his bleeding
wounds by our impenitence and unbelief if,
when the Spirit of grace llrives for our recovery.
Srrm. IV-3 Chrijlian Religion, gj-
we will refift it and when patience waits, we will
harden our hearts; we treat the God of heaven with
fuch ingratitude we trample on his grace with
fuch contempt, that the heavens muft be aftoniihed.
If he who wilfully tranfgreffes God's law deferves
death without mercy, of how much forer punifti-
ment will they be judged worthy, who thus defpife
and abufe his grace !
We are to praife God's glorious grace by a holy
life. We then honor it beft, when under the in-
fluence of it we have our converfation as becomes
the gofpeL " The love of Chrift conftrains us,'"*
favs the Apoflle, " becaufe we thus judge that if
Chrift died for us, we who live fhould not hence-
forth live to ourfelves, but to him who died for us
and rofe again ; therefore, if any man be in Chrift,
|ie is a new creafure." He rejeSs with abhorrence
the idea, that we fhould continue in fin,when grace
abounds ; for, fays he, "How fliall we, who are
(dead to fin, live any longer therein ?"
Chriftians are " a chofen generation, a peculiar
people, that they fliould ftiew forth the praifes of
, him, who hath called them out of darknefs into his
marvellous light." Since they have obtained fuch
mercy, let rhem abftain from fleftily lufts, and havo
their converfation in all good works.
We are to glorify God's grace by encouraging
others to accept it. " God hath quickened us in
Chtift," fays the Apoftle, " that in the ages to come
he might Ihew the exceeding riches of his grace in
his kindnefs to us by Jefus Chrift." Of himfelf
he fays, " 1 obtained mercy, that in mejefus Chrift
might fliew forth ail longfuff^ciing for a pattern to
them, who fliould afterward believe in him to life
everlafting." St. Peter exhorts thofe who had been
called into God's marvellous light, *' Have your
converfation honeft among the Gentiles, that by
your good works, which they behold, they may-
glorify God in the day of vifitation." If, whil?
D3
5^ Duties of the f Serm. IV.
we profefs to be partakers of God's grace, vye by
%hQ impurity of our lives ftrengthen bold tranfgref-
ib'rs. and lay ftumbling blocks in the way of little
ones, we difhonor and reproach that grace whichi
we ought to exalt.
Believers will in a more perfe6l inanner {h,QW
forth the praife of God's glorious grace in the fu-
ture world. Grace will there be all the burthen
of their fong ; and this they will fmg in the higheft
llrains. They will tune their harps to found the-
wonders of Creation and Providence : But wheti
the glory of divine grace in the falvationof finners,
efpecially in their own falvation, becomes the;
theme, then they will touch the moll fonorous
firings. When they ftrike on this new fong,
*'Thou art worlhy, for thou haft redeemed us by
thy blood, and made us kings and priefts unto thee,"
not only faints, but angels all aroup.d will catch
the found, and every creature in heaven, and thofc
redeemed from the earth, will feel the theme, and
join their voices, faying, '"Worthy is the lamb, that
was flain, to receive power, and riches, and glory,
and bleffing ; and be thefe afcribed to him who
fitteth on the throne, and to the lamb for ever an^
ever."
What now remains, my brethren, but that we all
joyfully accept the overtures of divine grace ? Are
you convinced of your guilty, helplefs condition ?
Here in Chrifl, Jefus is grace to help, and mercy to
pardon you. Say not in your hearts, "We are hy
the purpole of God excluded from falvation."
God's parpofe is not contrary to his word; his
elcftion contradi6ls not his grace. You are already
chofcn to the enjoyment of the gofpel : You have
already been made partakers of fome awakening
influences of the Spirit : You have been called by
the invitations of God. His word excludes you
not, and you have no right to exclude yourfelves.
Kcmember, iha: they who are chofcn to falvation,'
Serm. IV.] Chrijlian Religionl
59
are chofen to be holy. In a way of faith and pen-
itence falvation is offered ; in this way make your
cle6lion fure. Comply with God's calls his word
will never fail. Remember your dependence on
his grace, feek it humbly, accept it thankfully, re-
ceive it not in vain, walk worthy of him who has
cailod you to his kingdom and glory.
D
s^^
S E.R M O N V,
EPHESIANS i. 7, 8.
i tuhom we have redemption through his hlood the for-
givenefs of fiv.s, according to the riches of his grace;
tvherein he hath abounded toxfjard us in all wifdom
and prudence,
1 HE Apoftle, in the third verfe of the
contextjCelebratcs the grace of God in the fpiritual
bleffings bellowed on our fallen race ; and then
proceeds to enumerate thefe bleffings. "He hath
chofen us to be holy predeftirjated us to the adop-
tion of children made us accepted in the beloved
granted us redemption throu;ih Chrift's blood
revealed to us the myftery of his will gathered
both Jews and Gentiles together in one body and
fealed us with the holy fpirit of promife, which is
the earneft of our inheritance."
The blefling mentioned in the text, is our redemp-
tion.
For the illuflration of this privilege we may con-
fider Who are the fubjecls oi it? What is the
nature of it ? The way in which it is procured
The fountain from which it originates And the
-wifdom d if played in it.
I. We are to confidcr, Who are the fubje^s of
this redemption ?
Serm. V.J Chrijtian Religion. 6t
The Apoftle fays, "WE have redemption;" that
is, *' We who were chofen in Chrift to be holy we
who have believed and trujied in Chrift, have re-
demption."
The redemption purchafed by Chrift, though
offered without diftin6lion to all who hear the gof-
pel, is aflually hejlowed only on thofe, who repent
of their fins and believe in the Savior. *' The re-
deemer comes to thofe who turn from ungpdli-
nefs." It is fin which has brought us under con-
demnation It is by repentance of fin that we ob-
tain redemption. The benefits of the gofpel are
free, but not indifcriminate. They are defigned
for as many as will receive them on the terms pro-
pofed, but not for all promifcuoufly whether they
comply with the terms or not.
The idea which fome fondly entertain, that re-
demption is abfolutely univerfal, and in faft com-
prehends all men, is without fcriptural foundation.
There are indeed fome expreflions which import
univerfality. Chrift is faid "to have given him-
felf a ranfom for a//, and to be made a propitiation
for the fins of the zohole world." But fuch expref-
fions muft always be underftood in a fenfe confift-
ent with the terms ftated in the gofpel. The price
paid for our redemption is fufficient for all. It is
defigned for the benefit of finners in all nations and
ages. It is not, like the legal expiations, of limited
efiBcacy and temporary ufe. The ojfer of falvation
is made to finners of all charaHers, and all who be-
lieve will be made partakers of it. "The right-
eoufnefs of God through the faith of Chrift, is un-
to all them who believe, and there is no difl'er-
ence." In thefe refpe6ls Chrift died for all, and
gave himfelf a ranfom for all. But the benefits
of redemption will be a6lually beftowed only on
thofe who are penitent, faithful and holy not on
all indifcriminatcly, whether penitent or impeni-
tent ; whether believing or unbelieving. The gof-
$t Duties of tte pERM,V*
pel exprefsly alTures us, that without repentance,
faith and holinefs, there is no falvation thatChrift
came to fave us from our fins, to deliver us from
this evil world, and to redeem us from our vain
converfation that he bore our fins on the crofs,-
that we, being dead to fin, fliould live unto rights
eoufnefs. If, expefting to be juftified by Chrift,
we are ftill found finners, and emboldened to con-
tinue fuch, we treat, as the minifter of fin, that Sa-
vior who came to call us to repentance, and to pu
lify to himfelf a people zealous of good works.
II. We are to confiderthe nature oi this redemp-
^ion.
There is a twofold redemption mentioned in the
writings of this Apollle ; the redemption of the
foul from the guilt of fin by pardon, and the re-
demption of the body frorn the power of the grave
hy the refurreflion. It is the former of thefe, which
is intended in the text ; for fo it is explained ; We.
have redemption, the Jorgivenefs of fins. The latter
is intended verfe i^, where the Apoftle fpeaks of
the Spirit, as *' the earneft of our inheritance, until
the redemption of the pur chafed poffeffion j" and Rq
mans 8th chapter, where the creature is faid to
*' wait for the adoption even the redemption of the
lody." But thefe two privileges are connefted. The
remiflion of fin, which is a releafe from our obli-
gation to punifliment, is accompanied with a title
to eternal life. '* Whom God juftifies, ^^benji he ajfq,
glorifies.
The divine law condemns thofe, who continue
not in all things written therein to do them. As
we have all finned, fo, confidered i|i relation to the
law only, we are all under condemnation. For-*
givenefs frees us from this condemnation, and plac-
es us in a ftate of favor with God. It is expreffed
in fcripture by a variety of phrafes ; fuch as the
Hotting out of our iniquities Caz forgivenefs of our
dthts making us accepted admitting us to peaQ^
Serm. V.3 CKriflian Religion, 63
with God -jujlifying us from our fins, and unto life
- imputing righteoufnefs, and not imputing Jin.
Thefe phrafes all import the fame thing : Our de-
liverance from that ftate of guilt, in which we
flood expofed to fufFer the demerit of our fins ;
and our gracious acceptance to a flate of peace
with God, as if we had not offended.
The terms of this forgivenefs are called repent-
ance, faith, regeneration and converfion,or turning
^o God ; all which exprefs the fame thing in dif-
ferent points of view, even a change of foul from
the habitual love of fin to the love and fervice of
God. Whenever the finner, convinced of his fins,
renounces them with godly forrow and in hearty
purpofe, committing himfelf to the mercy of God
in Chrift with refolutions of future obedience, he
is difcharged from guilt, and entitled to eternal
life. Where this change is real, there will be fruits
^ete for repentance. From thefe fruits arifes a
comfortable evidence of the fincerity of the heart,
^nd a good hope of the heavenly inheritance.
III. The next thing here obfervable is, the -way
and manner, in wiiich believers become partakers
of this privilege. Through the blood ofChriJi.
The Apoflles, and efpecially St. Paul, in their
preaching and writings, dwell much on the death
of Chrift, as the ground of our hope. Chrift cru-
cified was theii favorite theme.
The infinite mercy of God inclines him to for-
give finners ; but his wjfdom faw fit to grant tlifim
forgivenefs in fuch a way as ftiould clearly difplay
his righteoufnefs, as well as his mercy. The pun-
ifliment of our iniquities he therefore laid on his
own Son, who voluntarily gave himfelf for us, an
offering and a facrifice to God for a fwect fmelling
favour.
The Apoftle takes notice, that Jefus Chrift,
through whofe blood we obtain forgivenefs, is the
Beloved, On this circumft.ance greatly depends
$4, Duties of th [Serm. V.
the value of his facrifice. " He hath made us ac-
cepted in the beloved, in whom we have redemption
through his blood. God hath made him to be fini
for us, who knew no fin. He hath not fpared his
own Son, but delivered him up for us Chrift was
manifefted to bear our fms, and in him was no fm
God fent his only begotten Son into the world,
that we might live through him/*
This charaQ;er of Chrift fhews the excellence of
his facrifice. " He through the eternal Spirit of-
fered himfelf without fpot to God. Such an high
prieft became us, who is holy, harmlefs, undefiled,
feparate from finners, and made higher than the
heavens ; who needed not, as the ancient priefts,
to offer facrifice, firft for his own fins, and then
for the people's ; for this he did once, when he of-
fered up himfelf." Our redemption is afcribed to
the fufferings of Chrift, efpecially to his laft fuf-
ferings to his blood to his death on the crofs.
But his obedience, his holy life was neceflary to
our redemption, as without it there could have
been no atoning virtue in his death.
The chara6ler of Chrift, as the beloved, difplays
the grace of God in giving him for us. From hence
the Apoftle infers the greatnefs of God's compaf-
fion for a guilty world, and his readinefs to grant
all bieflings to believers. "He who fpared not his
own Son, but delivered him up for us all, Hov/
fhall he not with him alfo freely give us all
things ?"
IV. We may obferve the fountain from whicl;
our redemption flows ; the riches of God's grace.
Sin deferves puniftiment, and the remiffion of
deferved punifiiment is mere grace. Pardon mer-
ited, is a con!radilion. Every blefling bcftowed
on finners is by grace : But the bleifing of fotgive-
riefs is according to the riches, the excecdin^,tht un^
[carchabk riches of grace.
Serm. v.] Chrijlian Religicn. C^
If it be grace in Almighty God to beftow on fin-
neis the fmalleft favor, what abundant grace muft
it be to forgive all our innumerable tranfgreffions >
to forgive them wholly and Jinally not only to ex-
empt us from punifhment, but make us accepted, as
if we had not offended to own us as his children
to admit us to communion with himfelf to
grant us the conftant prefence of his good Spirit
and vouchfafe to us eternal life ! The richnefs
and variety of the bleffings fhew that they flow
from a full and liberal fountain.
God's grace appears richer ftill, when we con-
fider our own unzoorthinefs. We are not worthy of
the leafl of all the mercies, which God has ftiewed
us ; much lefs of this, the grcatejl of all. A fenfe
of guilt filled the Apoflle with admiring thoughts
of God's grace in his falvation. " 1 was the chief
of Cnners ; but I obtained mercy and the grace
of our Lord was exceeding abundant."
* The grace of God is ftill more wonderful in the
way and manner of it$ difpenfation, " We have
redemption through Chrijl's blood, according to the
riches of God's grace. Be has commended his
love toward us, in that while we were finners Chrift
died for us."
V. Our text teaches us, that in this difpenfation
of mercy, God lias abounded to us in allwifdom and
prudence.
" Manifold are God's works ; in wifdom he has
made them all." But the moft glorious difplay of
his wifdom is in the work of our redemption.
Here the perfe6lions of God appear in the bright-
eft; luftre and moft beautiful harmony.
He has manift fted the exceeding riches of his
mercy in giving his own -^on to redeem a guilfcy
race his infinite purity, and immutable juftice, in
requiring fuch a grand and awful facrifice in order
to the remiffion of human guilt the perfe6l re6li-
tude of his law in forgiving our tranfgreffions only
$S Duties of the Serm. V
through the obedience and fufFerings of his Son -
his inviolable faithfulnefs and truth in executing
the threatening of death on him who confented to
bear our iniquities. Here we fee the mercy, juf-
tice, holinefs and truth of God, all united and op-
crating in concert ; fo that, as the Pfalmill fays,
**mercy and truth are met together, righteoufnefs
} atid peace have killed each othef. Truth fprings
from the earth and righteoufnefs looks down from
heaven : The Lord gives grace and glbry ; his fal-
vation is nigh to them that fear him, and glory
dwells on the earth. He fpeaks peace to his peo-
ple in fuch a manner, that they may not turn again
to folly."
In this difpenfatioil there is a door of hope d-
pened to the mod unworthy.
A fmner, under deep convilion of his guilt, is
apt to fear, that there can be no for^ivenefs for hirri.
When Peter reprefented to the Jews their horrible
wickednefs in crucifying the Lord of glory, theRe-
deemer of finners, they were pricked in the heart
and faid, ''Whatjhall WE do ? You teach us, that
whofoever fhall call on the name of the Lord,fhall
be faved. But do -we come within this general en-
couragement ? We have with wicked hands cruci-
fied and flain this Savior, Is there any pardbhfbr
us?" Yes; fays the Apoftle, "the promife is toi
you ; it is to all : Repent therefore for the remif-
fion of fms." In fuch a cafe as this, finners need
fome other ground of hope, than a general declar-
ation, that God is good. For though they are pef-
fuaded of God's goodnefs, they cannot from thenc6
certainly conclude that fin may be forgiven much
lefs that all fins, fuch fins as they have committed,
will be forgiven, and the offenders received to fa-
vor. To penitent fouh fuch grace might appear
incredible. I'o remove from them all fears and
fufpicions, God has difplaycd the riches of his
grace in giving his Sou to be a propitiation for fin.
S*RM. v.] Chripan Religion, 6/
God's mercy to pardon is matter of faith ; but the
death of Chrift is matter of fact, of which there is
fenfible evidence. On this our faith reils ; con-
vinced of this, we can eafily believe, that God's
mercy will forgive the penitent.
In this difpenfation believers have the greateft
poflible fecurity. Their falvation is in the hand*
of a divine Savior not in their own hands. If it
depended on themfelves wholly, it muft at beft be
very precarious. Innocent Adam, and many of the
angels, loft their firft flate. And furely the fallen
fons of Adam cannot recover themfelves. And if
they were once recovered and pardoned, yet with-
out a better fecurity than their own Rrength and
obedience, they ftill muft perifh ; for one tranl'-
greffion would again involve them in guilt and
ruin.
But their falvation is lodged in better hands than
their own in the hands of one who is mighty to
fave, and who will keep what is committed to him.
They are juftified by a righteoufnefs which is per-
fe6l by the righteoufnefs of the Son of God To
him they are united by faith From him they de-
rive grace to help in time of need By his grace
they are ftrong ; they are able to do all things
They are kept by the power of God through faith
unto falvation.
This difpenfation holds forth the moft awful ter-
rors againft lin, and the moft powerful motives to
obedience.
When vv'C fee the holIncTs and juftice of God
difplayed in the fufFcrings of Chrift for the fins of
men, it is a juft and natural rcfle6lion, *' If thefe
things were done in a green tree, what will be done
in the dry?" If the Savior, fubftituted in cfur place,
endured fuch anguifti. What are they to expctt,
who, reje6iing his atonement, are doomed to iuffcr
the demerit of their own fins ? If God fparcd
iB^ Jbuiieso/the f Seem. V,
not his own Son, when our iniquities were laid
upon him, furely on the unbelieving and impeni-
tent he will caft the fury of his wrath, and will not
fpare.
But, on the other hand, What glorious hopes
are fet before thofe, who by repentance flee from
the wrath to come ! God, who has done fo much
for the falvation of a guilty race, will afluredly ac-
cept thofe who fubmit to him ; will affifl their en-
deavors to ferve him,and will reward their humble
obedience. And how glorious muft be that reward,
which is purchafed for believers, not by works of
righteoufnefs which they have done, but by the all
perfeft obedience and mod precious blood of a di-
vine Redeemer. " The gift by grace, which is
through Jefus Chrift, will abound to the faithful
They will receive abundance of grace and of the
gift of righteoufnefs ; and grace will reign through
TJghteoufneTs unto eternal life." Juftly then might
the Apoftle fay, " God has abounded to us in all
wifdom and pnidence."
Our fubjedl ought to awaken the guilty and im-
penitent, and urge their fpeedy efcape from the evil
which threatens ihem. Great is the demerit of fin,
or fo coftly a facrifice for its expiation would not
have been required. But let finners remember,
that their guilt, great as it is,will be greatly aggra-
vated by their coiatempt of the blood of Chrift, and
their abufe of the riches of divine grace. If he
who defpifcs the law of God deferves death with-
out mercy ; how fore will be the punifhment of
thofe, who tread under foot the Son of God, refill
the grace of the holy Spirit, and profane the blood
of tJie covenant !
What a happy fecurity believers enjoy ! They
are made accepted in the Beloved. And if they
are accepted in him, they are doubtlefs fafe.
There is no condemnation to them who are in
Serm. v.] Chrijliatt Religicni 69
Chiifl: Jefus. Nothing (hall be able to feparate
them from the love of God, which is in him.
Their life is hidden with Chrift in God ; and when
Chrift fhall appear, they will appear with him in
glory.
t.
SERMON VI.
EPHESIANS i. g, lO, ti, 12-.
Having 7}iade known unto us the myjitry of his wiUy
according to the good pleafure^ which he hath pur-
pofed m hivifelf, that, in the difpenfatiGn of the Jul-
nefs cj times, he Tnight gather together in one, all
tanigs in Chrijl, both which are in heaven, and
which are in earth ", even in him, in whom alfo we
have obtained an mherit-^nce, bting predefiinated ac-
cording to the p'^i^ofe af'h^m,,who worketh all things
after the counfel of his own willy that we Jhould be
to the praife of his glory, who frfl trifled in Chrijl,
Redemption from the prefeut guiit
and the iufure punithment of fin, h a bicffing
which comes to finners Irom the grace of God
through our Lord Jcfus Chrifl. This bleiling is
granted, not indifcriminately to all, bu: peculiarly
to thofe who believe and truft: in Jefus Chrifl, and
who repent and become holy before God. Thefe
f'jaalifi cations are the gifts of God, but gifts uf al-
Jy bellowed in a way of means. That divine op-
eration, which difpofes the hearts of fmncrs to re-'
pentnncc and faith, is alFordcd to them in their at-
.'endancc on the inllrudions of the gofpel. The
srace of God, however, in bring-ing finners to re-
pcntance of fin, and faith m the Savior, is no Icf^
^RM. VI.] Chrijtian Rtligion', 71
t*D be acknovdedged, than if all means were utterly-
excluded ; for the gofpe! itfelf is as much a divine
gift, as the influence of the Spirit. All things are
of God, who hath reconciled us to himfelf by Jefus
Chrift, and hath inllituted for our benefit the min-
iflry of reconciliation.
In the enumeration of the fpiritual bleilin;-r3
granted us through Jtfus Chrifl, the Apoflle men^
tions, in our text, the mvRery of the gofpel, as
one which deferves our moil thankful regard.
In the words now before us, there are three thing-s
obfervable :
I. The fdvereigri grace of God in making known
to us the myftery of his will.
II. The purpofe of God in this difpenfation *
that he might gather together in one, all things iii
Chrift.
III. The oblio-aLion, which lies on fuch as en-
jrty this privilege, to live to the praife and glory of
God's gracco
I. We are taudit the 'Tjvcreign grace of God, in
dvina; us the g-ofoeL He hath made knozun torn, the
myfcery of his will, according to his good plcafure. which
h", piirpofzd in himfelf.
'i-,et it hefe be particularly remarked,
1. The gofpel is called th", m\f.e_ry of God's will ;
and, Chapter iii, the myjlery zuh'.ch from the begin-
ning was hid in God; and the unfearchable riches of
Chrifl:
You will hoi; imagine, that the ApoPile by thefe
phrafes intends to repvelent the golpel as ob'cure
and unintelligible ; for he clfewhere fays, that he
and the other apoftles "ufcd great plainhefs of
fpeecb, and, by manifeftation of the truth, corn-
rhcnded themlelves to every man's conlcjence in
the hght of God." But his mealiing is, that the
gofpel fcheme was nndifcoi-erable by the efforts
and refearches of hun^^n reafon, and could be
m9.dc known to men only by the lighl; ot divine
^3 Duties of the [Serm. VL,
revelation. He fays, " God ha.s made known to us
the mylicry cf his will." He calls the gofpel a rg-y-
elation of the rnyftery, which had been hidden from
preceding ages. It is a myilery in regard to thofe
ages, in which it was kept fee ret ; but not in re-
gard to the ages, in which it is revealed, fpftbat all
men may fee and iinderjiand it. This is the ufiial
jfenfe of the word.
And it is not the whole gofpel that is in tbisfenf
Called a myilery ; but, only fome particular doc-.
trines of it. There are many things in it, fuch as-
the being and providence of God, and the great
and leading duiies of morality, which even ihe
Heathens thcmrdvcs acknowledged. But the meth-
od of our redemption by Jcfus Chrift is a myftcry,
which never could have been known, if God had
not revealed it. The Apodle fays, " We fpeak
the wifdom of God in a myilery, even the hidden
wifdom, which God ordained before the world un-
to our glory, which none of the princes of this world
knew ; but God hath revealed it to us" by his
fpirit, that we might know the things which are
freely given us of God, which things we alfo fpeak.'*
The myftery of the gofpel was firfl revealed by the
fpirit, to the prophets ; then more fully to the l\-
poftles ; and by them preached with great plain-
ncfs to the world. Their preaching. was a revela-
tion of the Tiiyflery of God's will concerning the way
of falvation through Jefus Chrift.
There are, indeed, many things in the gofpel,
Vv'hich are, and will remain incomprehenfible to
human reafon ; but, though we cannot fully coM'
pychend them, we may fufficiently unierfand them.
The promifcs of God, the terms of happinefs, and
the duties required of us, are clearly ftated. What
falvation is, how it was procured, in Vv^hat way it
is conveved, and where (o look for help in all our
weakneffes and wants, we are plainly inflru6led.
No farther revelation do wc need to teach us the
SeRim:. VI.] Chrijlian Religion* y^
acceptable will of God, and lead us along toward
heaven. The one which we have is perfect. They
who pretend to add to it, bring on themfclves the
curfes written in it.
How abfurd, how impious is it then, to repre-
fent the gofpel as a rayftery, which cannot be un-
derRood without a new revelation immediately
from God ! If the gofpel is a revelation of the myf-
tery, we are not to expeft a revelation of this rev-
elation, as if it were a myftery flili. The ApcQle
fays, " If we, or an angel from heaven, preach an-
other gofpel, let him be accurfed." The Apoftles
had the divine myftery communicated to them
hy the Spirit ; their divine infpiration they
proved by miracles ; and what was imported to
them by infpiration, they have communicated to
the world by preaching. The gofpel, confirmed
by divine teftimony, we are to make the only rule
of our faith. We need the diretlion and affiftance
of the Spirit in all the duties of the religious Hfe ;
but we need no farther revelation ; nor does the
Spirit operate to give us new difcoveries, but to
affift us in underftanding and obeying the gofpel
which is already given us. Though it were con-
ceded, that immediate revelations were now made,
yet thefe could be of ufe only to the perfons who
r;eceived them ; they could do no good to the world,
unlefs their divine origin were proved by miracles;
and therefore all pretenfions of this kind are to be
difcarded.
Let us attend to the myftery of God's will, which
is made known to us ; prove what is acceptable in
his fight ; abhor that which is evil ; and cleave to
that which is good.
We may remark,
2. That God has made known to us his will, ac^'
cording to the good pkafarc, zohich he piirpofcd ?f;
himfdf,
E -<
7^ .. Duties of the [Serm. VI*
It is not owing to any worthinefs in us to any
thing which be had done, or could do to any
choice or application which we had made ; but to
Cod's wife and gracious purpofe, that a revelation
is given to the world that we were born in an age,
and in a land of gofpel light that we are diftin-
guiflied from thofe nations, which ftill fit in the re-
gion and ihadow of death, it is God who makes
us to differ we have nothing but what we receiv-^
ed. We may adopt the words of our Savior, " I
thank thee, O Father, Lord of heaven and earth,
that thou hafl revealed to babes the things which
thou haft hidden from the wife and prudent ; ev-
en (o, Father, for io it feemed good in thy fight.
We may, pahaps, wonder, why the gofpel rev-
elation was not made earlier, and why it is not
now more cxienfive. But we are to remember,
that " God v.'orI<s all ihings according (o the coun-
fei of his will \' and, though the rcafon of his ad-
miniflrations is not made known to us, yet they are
all divetlcd by confummate wifdom. To thole who
enjoy the golpel it is a free gift from God, not the
fruit of their d'.fert, but of his good plcaiure, which
he purpoled m himfelf. He is lovereign in the
diflribution of his favors. His goodnefs to us is no
wrong to the Heathens, He is not chargeable with
injuhiCK in granting to fomc the privileges which
he vvitnholds from others ; for none could demand
th'-m as their due. He was no more bound to place
all men undtr equal advantages, than to cndueail
tviih equal iibilities, or to make men equal to an-
gels. He may do what he will with his own.
One thing, houever, is ccriain, that to whom much
is given, of them much v/ill be required. In the
day of the revelation of his righteous judgment, he
will take inio corifideration, not only men's differ-
ent works, but their various abili'ies, opportuni-
ties and ailvant.igis ; and he will render to thcrxi
what is right, a':cording to what they have receiv-
Serm. VI.] ChrijUan Religioif.. 75
ed atid what they have done. ' As man)'- as have
finned without law, will perifh without law ; an4
as many as have finned under the law "will be judg-
ed by the law, in that day when God will judge
the fecrcts of men by Jefus Chrilt, according to the
gofpel."
It is fometimes inquired, whether they, who
know not the gofpel are capable of falvation ? But
this is a queftion of little importance to us. The
judge of all the earth will do right. It is a more
jnterefling inquiry, whether we have complied with
the gofpel ? However, God may deal with Hca,
thens, to whom his word has never come, if we
put it far from us, we judge ourfelves unworthy
of eternal life. When men afk, Whether few fliall
be faved ? The anfwcr formerly given, h pertinent
flill, " flrive to enter in at the (Irait gate, for ma-
ny (hall feek to enter in, and fhall not be able."
II. The Apoftle goes on to inftruQ us, that the
purpofe of God, in making known to us the myf-
tery of his will, is, that in the difpcnjation of the fuU
nffs of times, he might gather together in one, all things
in Chriji, both vjhich art in heaven, and which are. in,
earth.
There are feveral things here worthy of diflin6l
nolice.
1. The gofpel is called the difpenfaticn of the.
julnefi of times. So it is faid elfev/hcie, "Indue
lime Chrift died for us." " When the fidnefs cf the
tim^s was come, God fent forth his Son."
The Jews divided the duration of the world in-
to three peiiods; one before the law, one under
the law, and tlie other under the MefTiah. In regard
to ihis diflinttion, the gofpel age is the fulnefs, or
cornpletion of the times.
This is the lad difpenfaticn of religion, that will
ever be made; a kingdom which will never be
iriOved ; never be fct alide to make room for a bet-
ter. The gofpel day is therefore called the lafl:
yS Duties of the fSfiRM. VI,
times the latter days the end of the world, or of the
ages.
The gofpel was introduced at the time, exaftly
ordained in the purpofe, and exprefsly predi6ted
in the word of God ; and in this fenfe, it may be
called the difpenfation of the fulnefs f times. The
prophefies of the Old Teftament, fo accurately
flated the time of the Mefliah's appearance, that, as
the prophet fays, he was the defire, or expeftation
of all nations. At the time of his coming, many a.
mong the Gentiles, as well as Jews, were ear-
neflly looking for fome extraordinary perfon, who
fhould take into his hands, the government of the
nations.
This was alfo the fittefl time for the introduc-
tion of the gofpel difpenfation. All things were
ready for the appearance of the great Redeemer to
iet up his kingdom in the world. God for many
ages, had been making preparations for this grand
event. He foretold it to ourfirft parents after their
lapfe to many godly men before the flood and
again to the patriarchs after it. From among the
nations of the earth, he chofe the poflerity of A-
braham to be his peculiar people. To them he
committed his oracles, gave his ordinances, and
fent his prophets to notify them of this difpenfa-
tion, and of the time when, and the manner in
which it fhould be introduced. As the time drew
nearer, the prophefies became more plain and ex-
plicit. The frequent captivities of the Jews were
the means of fpreading among other nations the
knowledge of thefe prophefies and of the great
events which they foretold. The Jews were at this
lime fo corrupt, that they needed, more than ever
before, the minillrations of a teacher from heaven,
To them the gofpel was firfl preached ; but by
their obdinate impenitence and unbelief, they put
;:: from them ; ' and by their fall falvation came to
the Gentiles. C?.ptivated by their enemies, and
Serm. VI.] Chriftian Religion. ^f
fcattered over the face of the earth, they became
the providential inftruments of diffufing the know*
ledge of the Savior. The improvement of learn-
ing, awakened the attention of mankind to this new
revelation and to the heralds ^ho proclaimed it.
The extenfive power of the Romans, their inter-
courfe with all nations, and the univerfal peace
which now reigned in the world, opened a way for
the more eafy and fpeedy propagation of the gof-
pel. The fpirit of inquiry, which prevailed among
the learned, led them ftriftly to examine the nature
and evidences of this new religion ; fo that there
could be no ground to alledge, that it obtained
credit through the ignorance and credulity of man-
kind. All circumflances concurred to make the
time of Chriil's appearance the mofl fuitable for
the eftabliftiment and diffufion of his religion ;
and therefore it may, with great propriety, be called
the fulnefs of the times.
Let us adore the wifdom of God, who orders all
events in the moil perfeft manner, and accomplifli-
cs all his purpofes in the moft convenient time-
Let us rejoice that the world and all things in it,
are under the government of an ail perfe6l Being.
The wifdom which appears in this difpenfation of
the fulnefs of times, encourages us to commit all
our ways to him, to truft ail our concerns in his
hands, to acquiefce in all the difpofals of his Prov-
idence, and to do his will v/ithout murmuring and
difputing.
2. The Apoflle teaches us, that one end of this
difpenfation was, that God might gather together in
one, all things in Chriji : Or, as the Apollle expreffcs
it, in the next chapter, that he might make both Jew
and Gentile to be one, might break dozen the middle
wall oj partition heitvccn them, might abolijh the en-
mity, reconcile both to himfelf in cnc body pi onechwrcli;
and wake oJ the twain one nezu man.
yS Duties of the [Se'rm. VI,
Though God firft admitted the Jews to the pe-
culiar privileges ('f his church, yet he promifed,
that, when the Savior Ihould come, all nations in.
him ftiould be bleffed. Jefus confined his perfonal
jninillry, and he firft fent his Apoftles to thejews ;
for" to them the word of God was firft to be fpoken.
But after his refurreiSlion he commanded them to
go and preach the gofpel to all nations, and to
gather into one church all men in Chrift, of what-
ever nation they were.
We fee then, and it is worthy to be remembered,
that one great defign of the Chriflian difpenfation
is, to form one body in Chrift to colle6t one
church, one great kingdom under him. The con..
yenience of v/orlhip requires Chrillians to ere6l
particular churches ; but all thefe are members of
one body ; for Chrift is not divided. The body
which is one hath many members ; but all thefe
are one body in Chrift. Therefore, as our Apoftle
fays, there Ihould be no fchifm, no rent or divifion,
in the body. We ftiould regard, as members of
Chrift's church, all who in every place call on the
name of jefus Chrift our Lord, both theirs and
ours. All parlicular churches ought to own one
another, as members of the fame great body, and
have fellowftiip together as fuch. Though they
meet in different places, entertain diff'erent fenti-
menis in the lefs important things of religion, and
adopt forne different uQigcs in the forms of difci-
pline and woifhip, yet, as long as they hold the
head and call on the name of the fame Lord, they
are to treat one another as fider churches, and to
cooperate in building up the lame grand caufe which
all profels to regaid.
Hence then it ay)pears, (hat they ivho break and
difunit ' the church of Chrift, and crea'e fchifms
and divilions in it they who (eparate from, and
renounce coirmiinion with Cluiflian focicties with-
o'U catifcjOr for fmall and ttivial differences they
Serm. VI.] Chrijllan Religion. f^
tvho, inflead of laboring to reform what they fee
irregular in churches, endeavor to pull them down,
and on the ruins to build up a party of their own;
thefe a6l in direft oppofuion to the will of Chrilt
and to the defign of his gofpel. They ferve not
the Lord Jefus Chrift, but their own paffions and
luiis. They countera6l the Apoflolic plan, which
was to colled into one all things in Chrift.
3. TheApoIUe farther teaches us, that the gofpel
is intended to unite in Chrift all things, both which
are in heaven, and zohich are in earth.
The church of Chrift conftfts of the whole family
in heavcn and earth. The faints in heaven were
faved in ihe fame \vay, in which we alfo muft be
faved. They are worfhipping the fame God an4
the fame Redeemer, whom we profefs to worfhip.
They are fubjccl to the fame Lord, to whom we
are fubjert : Yea, all the angels adore and obey
him. They are miniftcring fpirits to the church
belov/. They are the fervants of the fame Lord
Jefus. and own themlelves to be but fellow fervants
with the faints on egrth. The rehgionof the faints
above and of thofe below is in fubftince the fame ;
a religion of piety and benevolence. The chief
diff"erence lies in th^ degtets of perteclion. The
churcli in heaven and the church on earth are, iu
fome refpetls, one church united. Believers are
fellow citizens with the Tiints in glory, and of the
houfehold of Cc-d. The dtfign of the gofpel is to
torm the members of Chriil'vS church on earth to a
nearer refeniblance of faints and yngels in heaven,
and to bring thsni to the general alfcmbiy and
church of holv beings, to an innumerable company
of angels, and to the fpiiits of juft men made per-
fel ; and thus iinaliy to gather together in one all
things, both which are iu heaven, and which areia
earth.
Here, nay brethren, is a powerful argument for
Chriftian love. In heaven charity uevar fails, Ij;
$o Duties of the [5erm. VL
we all profefs to be feeking the fame heaven, and
hope to be gathered in one church there, let us ex-
ercife that love to one another, which is neceffary
to prepare us for he.iven, and without which heav-
en would ceafe to be itfelf.
Here is alfo an argument for Chriftian candor.
If the faints, yea, the angels in heaven, who are fo
exalted in dignity fo improved in knowledge fo
perfe6l in holinefs, ftill own the church on earth,
minifter to the heirs of falvation, have intercourfe
with them as one family, and rejoice in the expec-
tation of receiving them to their company above 5
furely we ought to condefcend to our weaker breth-
ren, bear their infirmities, minifter to their wants
and receive them to our fellowftiip. If, becaufe
we imagine ourfelves more pure, more wife, or
more found in faith, than our brethren, we excludq
them from our charity, bid them ftand by them-
felves, and warn them not to come near us in aB.&
of holy communion, our temper is utterly unlike
to that of the bleffed above. Ye, whofe religious
zeal runs into bigotry, and whofe fpiritual pride
has rooted out charity, look up to heaven fee the
condefccnfion.the love, the humility which is there,
and be afhamed of yourfelves. Without fomething
of the fame fpirit, you ablurdly claim a relation to
the houfehold of Chrift.
III. In the words of our text, there is another
palfage, which we will briefly notice. In him we
have obtained an inheritance, that we fliould be to
the praife of his glory, who fir Jl truf.ed in Chrijl.
Thefe words are fpoken to the believing Jews.
They were the firfl who trufted in Chrift. The
word of God was firft font to the Jewifli nation ;
of that nation were the firft believers ; and in Je-
rufalem was the firft Chriftian church. They arc
faid to have obtained an inheritance, being prcdef-
tinated according to God's purpofe. They were
once, as a nation, chofcn to be God's diftinguiftied
Serm, VI.] Chrijlian Religion, tl
and peculiar people ; but becaufe they generally
rejected the Savior, they as a nation were rejeled
of God. Thofe, however, who trufted in Chrift,
had Hill a place in God's inheritance, and enjoyed
a portion in his kingdom. They, with the believ-
ing Gentiles, were made heirs of God, not only to
the privileges of his church on earth, but to an in-
heritance alfo in the heavens. In both thefe ref-
pe6ls believers have obtained an inheritance.
They enjoy the privileges of God's children on
earth, fuch as his word, worfhip and ordinances,
the prefence of his Spirit, the protection of his
Providence, accefs to him in prayer,and ah intereiu
in his promifes. And they are made mete for, are
fealed unto, and become heirs of a glorious inher-
itance in heaven. This is fo clearly made over,^
and fo firmly fecurcd to them by God's gracious
promife, that they are faid to have already obtained
it. They are by faith united to Jefus, and are made
joint heirs with him, who, as their forerunner, has
gone to heaven and taken pofTeflion of the inherit-
ance for them. Their life is hidden v/ith Chrift in
God the glory is laid up, and the inheritance is
referved for them they are rifen with Chrift, and
made to fit together with him in heavenly places.
The Apoftle inftru6ls them, that, as they had
Jirjl obtained an inheritance, and Jirjl trufted in
Chrift, fo they ftiould firft be to the praife of God's
^lory.
All Chriftians are bound to glorify God, and
Iliew forth the praifes of him, who has called them
out of darknefs into his marvellous light. They
are to abound in all the fruits of righteoufnefs,
which are by Jefus Chrift to the praife and glorv
of God. But there are fome peculiar obligation';
on thofe, who firft trufted in Chrift. They. v,ho
enjoy fuperior religious advantages who through
grace have been made partakers of the blefiings of
the gofpe] who have fcU the power and taften tht?
8a t^uiies fif th [SEftM, VI.
pleafures of religion who have taken on them the
Chriftian profeflion and characlcr who have ad-
vanced in age and made proficiency in knowledge,
Mfy fhou Id remember, that, of all men, they are
bound to live (o the praife of God's glorious gracCo
They fiiould ufe th-:ir influence for the converfion
of finners, for the confirmation of weak believers,
for the advancemeat of religion, <ind for the pro-
motion of Chrift's kingdom. If they walk accord-
ing to the courfe of the world, they difhonor the
name by which they are called, embolden the wick-
ed. and caufe tire; way of truth to be evil fpoken of.
If they;who profefs to have believed in Chrift, and
to have obtained an inheritance with him, IHll
live, as if their only inheritance and, onlv hope
were in this world, they cxpofe the gofpel to con-
tempt. -' i - -'' ' '
Let us then, as many ajy call ourfclv^s Chrtftiatis;'
walk.worihy of our name and character* Ijet ui
be blamelefs and harmlers,the Ions of Godwiihout,
rebuke. Let us have our converfation as becomes
the gofpel, that none may ipeak againft Us afi evil'
doers, but by our good wovks, which they behold,
may glorify Cod in the dav of vifitation.
Let us adrniic and adore that all wife and al-
mighty Beingjwho works all things after the coun-
fel of his will, and makes them all fubfervient to
the praife of his g'ory.
God brings fonh good out of evil, and ovcnules
to the honor of his gr.at name thole things which
in thernlelvcs have a contrary afpecl. Ihe apofla-
(y of man, though in its na(uri; it tended to God's
diflionor, has bci^n tlie orcafioa of dilplaying his
glorv in the bria'itefl luftre. 1 he grace and mercy
of i>od in the f.ilvation of |'Cniitnt believing iouls,
appear more glorious, than they would have ap-
{)carc(], in any way at prcfent known to us, if there
jiad been no luch ivcnhleis objctis in Irn, ci cation.
'Ih-j ]2(:]i nuTs and juQice of God are more ftrangely
Serm. VI.3 Chrijlian Religion. Sj
rcprefented in Chrifl's fufFerings for our fins, than
in any other way with which wc are acquainted.
The angels, who dwell in God's prefence, know
more of his manifold wifdom and unbounded love,
by means of the redemption, than they had ever
before learned from his other works. The evil of
fin is in this difpenfation more awfully manifefted,
than in all the prohibitions and threatnings of the
law. Though the -fins of men tend to difturb the
harmony of God's government, and mar the beauty
of his creation, yec he can overrule them to a dif-
ferent pur pole, and make them fubfcrvient to his
glory, and to the eventual happinefs of his obedient
fubje?s.
Shall we then fay. Sin is not an evil; or the evil
of it is fmall ? No : But we will fay, God's wifdom
is great and his ways unteavchable. Shall wc make
lis^ht of fin, becaufe God can turn it to his own
praife ? No ; But we will admire his goodnefs, wif-
dom and power, who does great things, which wc
know not and cannot comprehend. Shall we fay,
that fin is a necefiary part of God's plan, becaufe
fome happy events have followed from particular
tranfgreffions ? No: But we will remember, that
the fame infinite wifdom, which could make Gfood
to follow from fuch unpromifing and untoward
means, can never be at a lois for means to accom-
plifh the purpofes of unbounded benevolence.
When we fee the mifchief and confufion, which
wicked men make in the world, we will rejoice,
that God reigns, and that he turns to good the
thmgs, which they intend for evil. We will not
be anxious and diftrullful in any circuniflancesJor
he who has done fo great things for the redemption
of fallen men, will never forfake the fouls, who
love and ferve him, but will caufe all things to
wo!k together for their good.
"^^
SERMON VII.
EPHESIANS i. 13, J4.
In whom ye alfo irufied, after that ye heard the worct
of truth, the gofpel of your falvation ; in whom alfo
after that ye believed, ye werefealed with that holy
Spirit of promife, which is the earnejl of our inher^
itance, until the redemption of the purchafcd poffef'
fion, unto the praife of his glory.
IN the days of the Apoftles, there were
Jews fcattered through mofl of the provinces of the
Roman Empire. Numbers of them were in Ephe-
fus, where they had a fynagogue. When Paul,
preached the goipel in this city, many of the Jews,
as well as Greeks, received it, and both united fa
one church. One dehgn of this epiftle is, to guard
them againft' any difunion, which might arife be-
tween them, on account of former differences of na-
tion and religion. The Apoftle tells them, that
one purpofe for which God had made known
the myftery of his will was, that, in the difpenfa-
tion of the fulnefs of times, he might gather all
things together in one body in Chrift. In the 11th
verfe, fpeaking to the jfews, he fays, We have ob^
tained an inheritance in Chrifl, that we Piould be to
the praife of God's glory, who frfl trifled in Chrifl.
In our text, fpeaking to the Gtntilc believers, he
SeriCi. VII. J Chriflian Rcligkn. 85
fays, l7i him ye alfo iriijled ajtcr ye heaYdfhe xvord, of
truth. Thejews firft trufted fn Chiitl, for to thenV
the gofpel was fiid fent. But the Greeks in Ephc-
fus difcovered a difpofition no lefs honeft and com-
mendable J for, when they heard the word of fal-
vation, they alfo believed ; and, having believed,
they were fealed with the holy Spirit of promife.
There are three things obfervable in thefe words.
I. The obje6l of the faith of thefe Ephefians.
The word of truth and the gofpel of falvation.
II. The forwardnefs, and yet the reafonablenefs
of their faith! They trifled in Chrift after they heard
the word,
III. The happy confequence of their faith. Af-
ter they believed, they zvere fealed with the holy Spirit.
&c.
I. The gofpel, which the Ephefians believed, is
called, the zvord of truth, cr.d the gofpel of falva-
tion.
It is \}ciQ. vjord of truth. It contains all thattruth
which concerns our prcTcnt duty and our future
glory. It declares the. v/hole counfel of God, relat-
ing to the recovery of our fallen jace. Chrift hira-
felf came to bear witncfs to the truth, that all men
by him might believe ; and the Apoftles were fent
forth to make a more full difcovery of all things,
which Jefus began to do and to teach.
The gofpel comes attended with demonftrations
of its own divinity : In this fenfe it is the word of
truth. When Paul taught in Ephefus, '* he per-
fuaded the things concerning the kingdom of God."
And "by his hands God wrought fpecial miracles"
for the confirmation of the doftrine wliich he
preached. The fpiritual nature, benevolent defigri
and holy tendency of the gofpel ; the miraclr -
which attended its firfl publication ; its fuppon
and propagation in the world againll all the at-,
temp'.s made to deflroy it ; the accomplifiirnent.
v.'Iiich in ex'eryage has been i)!-ir|e. and fHIl is ?nak-
6 Duties of the [Serm. VlL
ii7g, of the prophefies contained in it, are undenia
i)le evidences of its heavenly original.
It is called the go/pel of our Jalvation. The de-
sign of it is to bring fajvation to our guilty race.
It difcovers to us our ruined, helplefs condition ;
the mercy of God to give us falvation ; the way in
which it is procured for us ; the terms on which
we may become intercfted in it ; the evidences by
which our title to it mu(l be afcertaiped; and the
glory and happinefs which it comprehends.
II. The fecond thing obfervable in the text is
the commendable difpofition, which thefe Ephe-
iians difcovered, when the gofpel was preached tci
thepi. They trujlcd in Chrijl, after they heard the
word of truth. They a6ted as honeft and rational
men : They did not truft before they heard it, nor
refufe to trull ^fter they heard it. They did not
take the gofpel upon the credit of other men, with-
out examination ; nor did they rejeft it, whea
they had an opportunity tq examine it for them-
felves.
While Paul preached in the city, Jews and
Greeks came and heard the word. The miracles
which he wrought in healing difeafes and calling '
out evil fpirits, gave fuch full demonflralion of a
divine power attending hmi, that, though divers
were hardened, many believed, and the name of
the Lord Jefus was magnified. The example of
the believers at Ephefus teaches us, in what man-
ner we fiiould hear the word. While we guard
againll a blind credulity, which receives for truth
whatever is agreeable to our humor, or is recorn-
mcnded by popular opinion ; we mull be careful-
riot to fall into an obllinacy and perverfenefs, which
believes nothing, unlcfs it agrees with our precon-
ceived notions, or favors our v/orldly intcreft.
The Ephefians did not believe the gofpel, becaufe
fome others believed it, nor did they rejcfl it, be-
Liufe divers were hardened and fpake againft it;
Serm. VII.] Chrijlian Religion, 87
but they judged for themfelves. They heard as
they had opportunity, attended to the evidence fet
before them, and, after they had heard, they be-
lieved. Their faith flood not in the wifdom of
men, but in the power of God. I proceed,
III. To confider the happy confequence of their
faith in Chrift. In whom, after ye believed, ye were
Jealed with that holy Spirit of proTnife, which is the
earnefl of our inheritance, until tht redemption of the
pur chafed poffeffion.
The fubjefts of this fealing are believers. After
ye believed, ye were fealed. The fealing here fpok-
en of is not a common effe6l of the gofpel on all
who hear it, but a fpecial cbnfe(juence of it to thofe
who receive it.
This fealing is a work of the Spirit, as a Spirit of
holinefs, promifed to believers. Ye were fealed with
the holy Spirit of proriufe. It muft therefore be
fome holy efFe6t produced in the hearts of Chrif,
tians by the Spirit operating with the word of truth;
and fuch an effeft as correfponds with that holy
defign, for which the Spirit was promifed. The
Spirit promifed to believers dwells in them, as " a
Spirit of power, and of love, and of a found mind.
The fruit of the Spirit is all goodnefs, and right-
eoufnefs, and truth."
The Spirit, in confequence of this fealing, is to
believers an earnejl of their inheritance, till the re^
demption of the purcJiafed pojffffion till the redemp-
tion of the body from the grave to a ftate of im-
mortality.
So that the general fenfe of the words is, that
the Ephefian believers, in confeqacnce of their
faith, became partakers of fuch a divine influence,
as fanQificd them to a raetenels for heaven, and
thus evidenced their title to it:.
We will diftinQly attend to thefe two meta-
phors, ih<i feeling, diud the earvjfl of the Spirit.
Fa
S 8 Huties c/lhe [S b r m . VII;
1 . The fealing of the Spirit. The fame meta-
phor is again ufed, chapter iv. 30. Grieve not the.
Spii'it of God, whereby ye arc fealed to the day of r-
demption. And 2 Cor. i. 22. He who hath anointed
us is God, who hath alfo fealed us " .
Sealing literally fignifies the impreffion. of the
image or likertefs of one tiling upon another. Job
fpeaks of " the clay as turned to the Jeal" A feal
impreffed on wax leaves there its own image. lum.
JlruHion is faid to h^ fealed, when it is fo impreffed
on the heart, as to have an abiding influence. So
the fealing of believers, is their receiving on their*
hearts the divine image and charaier, by the fanc-
tifying power of the holy Spirit. The word of
truth is here conlidered, as the feal ; the believing^
heart, as the fubjeft ; the holy Spirit, as the agent
or fealer ; and the ejffe^l produced, as a divine like-
nefs. True Chriftians, by the fandification of the
Spirit alid belief of the truth, are transformed into
the image of God, aflimilated to the precepts of the
gofpei, and wrought into that temper which is the
fiui!; of the Spirit. Accordingly, they who know
the truth as it is in Jefus, are faid " to h'ave put off
the old man to be rene^ved in the fpirit of their
mind to be created after the image of God in
righteoufneis and true holinefs to be made par-
takers of a divine nature and, beholding the glo-
ry of the Lord, to be changed into the fame image."
Jjy a like metaphor, Chriftians are reprefented as
caft in the mould of the gofpel. The Apoftle fays
to the Romans, *' Ye were the fervants of lin, but
ye have obeyed from the heart, that form of doc-
trine which was delivered to you." Or as it is in
the margin, *' Ye have obeyed that form of doc-
trine, into which ye were delivered." It is a met-
aphor taken from calling metals into a mould. Ye
are in your hearts conformed to that type, or mould,
into which ye have been call. The hearts of be^
iicvcrs correfpond with the word of truth, as met-rr
SflRM. VII.] Ch'ifdan Religion. gg
als take the figure of the mould into which they
are received, and as wax bears the image of the
feal imprefTed upon it.
The fame idea is conveyed by the metaphor of
writing the word on the heart. The Apoftle fays to
the Corinthians, ^' Ye are the epiftle of Chrill min-
iflered by us, written not with ink, but with the
Spirit of the living God ; not in tables of ftone,
but in the flefhly tables of the heart." And on
this account he calls them '' the feal of his Apoflle-
ihip in the Lord."
If then your hearts are transformed into the tem-
per of the gofpel if you are governed by the doc-
trines and fubjeled to the precepts of it if you
poffefs thofe holy difpofitions which are the fruits
of the Spirit, you are fealed by the holy Spirit of
promife.
This work of fan8;ification is c^AXzSifealing, be-
caufe it confills in a correfpondence between the
temper of the foul, and the word of truth ; as fpal-
ing implies a correfpondence between the image on
the feal, and the impreffion left on the Avax : And
it is afcribed to the Spirit, becaufe it is by his gra-
cious influence, that the word is made effeftual to
fandlify the foul. Having illullrated the fealing,
we proceed,
2. To conhder the earnejl of the Spirit.
The Spirit, having fealed believers, or fanClified
them after God's image,becomes an earnejl of their
inheritance. The fame fentiment often occurs in
Paul's writings. He fays to the Corinthians,
*' God hath anointed us, and fealed us, and given
the earnejl of the Spirit in our hearts. -He who
hath wrought us to this thing," the defire of im-
mortality, "is God, who hath alfo given us the car-
nejl of the Spirit ; we are confident therefore and
willing to be abfent from the body, and prcfent
with the Lord." What he here calls the carncfl,
he. in the 8th chapter to Romans, calls the frjl-
F 2
t^O Duties of ihi [Serm. ViL
fruits of the Spirit. " We, who have the frjlfruifi
of the Spirit, groan within ourfelves, waiting for
the adoption, to wit, the redemption of the body."
It appears from thete paffagcs, that the earnefl,
and the ftfl fruits of the Spirit, are fome kind of
evidence, which the Spirit gives believers, of their
title to a happy immortality. The frf fruits were
pledges of the enfuing harvefl : Earntfi money in a
Contral,is a pledge of the fulfilment of it. So the
graces and comforts of religion, are to Chriftians^,
the anticipations and foretaftes of the happinefs,
which awaits them in heaven.
(i.) The virtues of the Chriflian temper', which
arc. called tlie fruits of the Spirit, are to believers
an earneR of their inheritance, becaufe they are, in
-pMt, -Si fulfilriient of the promif e^vahich conveys the in-
heritance. They receive the promife of the Spirit,
as well as of eternal life, through faith. "Afkand
ye fhall receive," fays our Lord; " feek and yc
Ihall find for your heavenly Father giveth the
holy Spirit to them who aflc him." Now if you
feniibly experience the benefit of communion with
God ; if you find, that by attendance upon him in
prayer, hearing the word and other ordinances,
your faith is enlivened, your worldly afFedions
fubducd, your zeal in duty warmed, and your vir-
tuous refolu lions flrcngthened, then you fee that
proraife fulfilled, which infures to you the benefit
of attending on thefe means ; and God's perform-
ance of this promife is an earnefl, that he will do
all that lie has fpoken, and will withhold no good
thing which he has promifed.
(2.) The graces of the Spirit aie an earnefl of
the inheritance, as they are preparatives for it. If
you educate; a fon for a particular employmcnt,this
h to liinian earned and token of your intention to
put him into that employment: So God's granting
you Ills Spirit to fanctify and prepare you for glo-
^y, is a pledge of liis gracious purpofe of bringing
SeRM. VII.3 Chrijlian Rcligiov., ^1
you to glory. His making you mete to be partak-
ers of the inheritance, is an earned that he will in
due time put you im pofTeffion of it. But,
(3.] Thefealing and fanlifying influence of the
Spirit is efpecially called an carnefl of the inherit-
ance, becaufe it is a part of the inheritance given
beforehand.
In the religious life there are fome fenfit)le pleaf-
uresi, which the Chriflian confiders as earned of
the fuperior pleafuies referved for him inthe heav-
enly ftate. *' Wifdom's ways are ways of pleafant-
nefs, and all her paths are peace." " Great peace
have they who love God's law, and nothing fhall
ofFcnd them."
Thofe tempers in which religion confifls, fuch
as love and devotion toward God, benevolence and
good will to our fellow creatures, gratitude to ben^.
efa6lors and fubmiffion to the divine government,
are pleafant and deliuhtful. *' The good man is
fatisfied from himfelf." And from his prefent ex-
perience he juflly concludes, that when thefe tem-
pers fhall be wrought to their perfeftion in the fu-
ture world, his joy will be full. There he fhall
know God as he is, and love him with enlarged and
lively powers. There his benevolence, purged from
every degree of malice and envy, will rife to its
proper height, and fpread unconfined. There the
wonders of Providence and of grace, unfolded to
his view, will awaken new fentiments of gratitud
and admiration. A great part of his prefent un-
happinefs proceeds from theirregularity of his tem-
per from unruly pafTions inordinate afFedions
and the working of fin in his members. Hence
he knows, that when his prefent diforders are rec-
tified, and the principles of holinefs are perfefied,
the pleafures of religion will be pure, arid no for-
row will be mirjgled with them.
While he rejoices in the teftimony of his con-
icienccwhich daily witneffes to his godlv Gncerity*
F4
Q2 Duties of tilt [Situ. VII.
he thinks how his joy will be heightened, when
love fliall be made perfe6t, and his heart fliall no
more reproach hira.
While he experiences the pleafures of that hope,
which enters within the vail, he infers, how vaftly
thefe pleafures muft be improved, when he Ihall
enter within the vail himfelf, and enjoy what hope
now anticipates. The fatisfaftion, which attends
his hours of fervent devotion, is an earneft of the
unfpeakably greater delight, which he will find in
the devotions of heaven, where this finful flefh will
no more obftrucl;, nor wordly cares divert his fpir-
itual exercifcp.
Thus the believer has in himfelf. an earneft of
the inheritance which is refcrved for him, and an
evidence of the divine original of the religion which
he has received. The Apoftle John fays, " He
who believeth on the Son, hath the witnefs in him-
feif.
The Spirit is the earneft of our inheritance, imlil
the redemption of ike purchafed pojffjfion. When we
a6lually poffefs the inheritance, the earneft will no
longer be needed. An earneft fuppofes the obje6l
to be unpoffcded : This, enjoyed in its fulncfs, fu-
pcrfedes the earneft. " When that which is per-
fe6t is come, that which is in part will be done
away. We, who have the firft fruits of the Spirit,
groan withm ourlclves, waiting for the adoption,
the redemption ot the body ; for we are faved by
hope ; but hope that is fcen is not hope, for what
a man feeth, why doth he yet hope for ? But if we
hope for that which we fee not, then do we with
patience wait ; and the Spirit alfo helpeth our in-
firmities, and inaketh intercefiion for us with
proaiBnps which cannot be uttered."
^ZKU. VII.] Chriflian Religion, og
REFLECTIONS.
1. Our fubjeci teaches us,that all the operations
of the divine Spirit on the minds of men, arc of a
holy nature and tendency.
The Spirit of promife, which works in believers,
is called the holy and good Spirit, in dillinftionfrom
the Spirit which works in the children of difobedi-
ence, and which is called an evil and wnc/^^w Spirit.
If the Spirit is holy, we may conclude, that all his
operations tend to holinefs, and that the works
which he produces are of a holy nature. By this
mark we are to judge, whether we are led by the
Spirit of God. " They who are after the Spirit,
mind the things of the Spirit. If we walk in the
Spirit, we Ihall not fulfil the lulls of the flefh."
*' They who are fenfual have not the Spirit." The
fruits of the Spirit, and the works of the flefh, ftand
oppofed to each other. We are never to afcribe to
the divine Spirit, any thing but what is agreeable
to the divine charader. " Let no man fay, when
he is tempted, I am tempted of God ; for God can-
not be tempted with evil, neither tempterh he any
man ; but every man is tempted,when he is drawn
away of his own iuft and inticed." " Do not
err, my beloved brethren ; every good gift and ev-
ery perJeEl gift, cometh down from above, from the
Father of lights." Good, we are to afcribe to him ;
but not evil, moral evil. This is contrary to his
nature, and therefore is never the eflFeft of his op-
eration and influence. He is always the fame holy
Being. " With him is no variablenefs, or (hadow
of turning."
If wc would know by what Spirit we are guided,
we muft compare his operations with the precepts
of the gofpel. By. the golpcl we are called to meek-
nefs, humility, peaceablenefs, charity, fobriety, con-
tentment, truth and righteoufnefs : And thefe are
the fruits of the Spirit. Now if we find, that the
1q{ Dulles of th pERM. Vlf*
Spirit which is in us operates to pafllon, pride,con-
tention, felfconfidencc, uncharitablenefs and con-
tempt of others, we may certainly conclude, that it
is not the Spirit of God.
By this rule we a^e to judge of all impreffions,
excitations and impulfes, which at any time we
feel. If we find ourfelves ftrongly impelled to a
particular a6lion, we are not at once to conclude,
that the impuHe is divine, and thence infer that
the aftion is our duty. We are firfl to examine,
whether the aftion itfelf is holy and virtuous ; and
we are to conclude the inward motion prompting
us to it, to be from above, or from beneath, accord-
ing as the condu6t in queftion appears to agree, of
difagree with the word of God. We are not to
make our own feelings the flandard of right and
wrong, but to try our feelings by the fober fenti-
raents of reafon,and the fure dictates of divine rev-
elation.
2. Our fabjcGl ftrongly encourages humble fouls
to apply to God for the needful influences of his
grace.
The Spirit of God is- called ike hoh Spirit 0/ prom-
ije. It is one of thofc blcfhngs, which God has
'hromifcd to the church. It was promifed under the
Old Teftaraent ; but more fully under the gofpel.
This is a miniflration of the Spirit. Where God
iends his gofpel, he gives the Spirit to accompany
it; and " the Spirit is received in the hearing of
faith," " The Spirit is fhed forth abundantly
through Jcfus Chrill, ihat being juftified by faith
we may be made heirs according to the hope of
rtcrnal life." "Alk and ye fhall receive," fays our
Tord " for your heavenly Father will give the
holy Spirit to them who alk him." On the foot
of this piomife, believers may come boldlv toGod's
throne; and even finncrs. under an awakening fenfi.
of th'^ir guik and impotence, mav come with hum-
blr, hope to obtain his grace. This is the voice of
Serm. VII.3 Chriftian Religion, ^|
divine vvifdom, " How long, ye fimple ones, will
ye love fimplicity, and ye fcorners, delight in Iconic
mg ? Turn ye at my reproof: Behold, I will pour
out my fpirit unto you : I will make known my
words unto you." If God has already given them
his Spirit to convince them of fm, they may tliencc
collefl; hope, that he will grant his Spirit to carry
their conviftion into cfFeft. *' Whofoever hath,"
or improveth what he hath, " to him fhall be giv-
en." Let none imagine, that the prayers, the re-
formations and endeavors of awakened linncrs, are
abomination to God ; for he who hath wrought
them to thefe things is God, who hath given them
the convincing and awakening influences of his
Spirit. And the work of his Spirit the fruit of
his operation on the hearts of men, is not aborhirii
ation. To call it by this name is not to afcribe
righteoufnefs, but wickednefs to our Maker."
3. It appears, that we can have no concluiive
evidence of a title to heaven^ without the experience
of a holy temper.
The fealing of the Spirit is the work of fanSiifi-
cation in the foul. It is the impreffion of the di-
vine image on the inward man. None therefore
are fealed to the day of redemption, but thofe who
are partakers of a divine nature. Whatever in-
ward perfuafions we may feel, that the heavenly
inheritance is ours, if we have not within us a holy
principle governing our hearts and lives, we are
not mete to be partakers of the inheritance, and
can (hew no feal of our title to it. The feal of the
Spirit is that holinefs, which prepares for heaven ;
and this only is the fure evidence of our claim to
it. This fealing is not an inward fuggeftion or rev-
elation made to the mind, but it is a holy change
wrought in the mind. If wc are renewed after the
image of God in righteoufnefs and true holinefs,
we have the firfl. fruits of the Spirit, and may wait
in hope for the day of redemption.
^$ Duties of the, &C, Serm VII;
4. We fee thatChriftians are under indifpenfiblc
obligations to univerfal holinefs.
Every fin is an injury and diftionor to God j but
the fins of believers are, in a peculiar fenfe, a grief
to the Spirit of God, who has fanftified and fealed
them. The Apoftle therefore improves this fealing
as an argument againft wickednels of every kind
in the profeflfors of the gofpel. " Let no corrupt
communication proceed out of your mouths, and
grieve not the holy Spirit of God. Let all bitter-
nefs, and wrath, and clamor, and evil fpeaking, be
put away from you, with all malice, and be kind
one to another." '* Know ye not that ye are the
temple of God, and that the Spirit of God dwell-
eth in you ; if any man defile this temple,him will
God deftroy, for the temple of God is holy, which
temple ye are."
If God has given his Spirit to feal you, grieve
not this Spiiit. If ye run into the allowed prac-
tice of fin, or continue impenitent in any iniquity,
into which ye have fallen, the Spirit is not then the
earnefl of your inheritance. You blot and obfcure
his feal on your hearts. And the pollutions with
which yeu have darkened and deformed it,muft be
wafhed off by the tears of repentance, before you
can there read your title to the inheritance. You
muft keep your feal fair and bright by the conftant
exercife of faith, and praftice of duty. You muft
preferve your hope by purifying your fouls.
" Know ye not, brethren, that your bodies are the
temples of the Holy Ghoft, which is in you, which
ye have of God, and yc arc not your own ? There-
fore glorify God in your bodies, and in your fpir-
its, which are God's.
SERMON VIIL
EPHESIANS i. 15-
Wherefore I alfo, after I heard of your faith in tht
Lord JtfuSy and love unto all the faints, ceafe not to
give thanks for you, making mention of you in my
prayers ; that the God of our Lord Jefus Ckrifi,
the father of glory, may give unto you the fpirit of
toifdom and revelation, in tht knowledge of him :
the eyes of your underflanding being enlightened s
that ye may know what is the hope of his calling, and
what the riches of the glory of his inheritance in
. the faints, and what is the exceeding greatnefs of his
power to ufward who believe according to the work^
ing of his mighty power which he wrought in Chrift,
when he raifed him from the dead ;
In the foregoing veiTes, the Apoftic
fpeaks of the Ephefian believers, as being " fealed
with that holy fpirit of promife, which was the
earneft of their inheritance until the redemption of
the purchafed poffedioii. In the words now read,
he mentions two graces, which were eminent marks
and chara6lers in that holy fcal, which had beer?
imprcffed upon them. Thcfe were, *' Faith in the
Lord Jefus, and, Love to all the faints," which arc
ever to be confidercd as diOinj:juifhinct fig|jaf;u*-es of
q8 Duties of the J^Serm. VIII,
the heirs of heaven, and feals of their title to the
purchafed poflefTion.
The Apoflle gives thanks to God for their faith
and love, of which he had lately heard, and feme
effecls of which he had formerly feen, while he re-
fided among them.
As there were many from all parts of Afia, who
attended on his miniflry, when he preached in E-
phefus, it is not fuppofable, that he could be per
ionally acquainted with them all ; he therefore
fpeaks of their faith and love, as having been re-
ported to him. Befides : He had now for fome
time been abfent from them ; and he foretold, that
after his departure, there would be a great defec->
tion from the faith, which accordingly happened,
as we learn from his epiftles to Timothy : And he
probably intends here to exprcfs his joy concern-
ing thofe, of whom he had heard, that in thefe
times of dangerous declenfion they remained fted-
faft in the faith. Jie did not, however, think them
fo firmly eflabjifhed, as to be fecure in that evil
day from all the power of temptation ; he there-
fore prays, as well as gives thanks, in their behalf.
What lie requefled was, in general, that they'
might have greater knowledge and clearer difcern-
ment in divine things ; and, particularly, that they
might know the exalted hope to which they were
railed ; the glorious inheritance which was pro-
vided for them ; and the greatnefs of that power
which wijl work in believers, to raife them unto
immortal life, as it h id already wrought in railing
Chrilt from the dead, and fetting him at God's
right Ijand in heavenly places.
I. Let us confider the things for which the A-
pofile commends the Ephefians : Theic are Jailh
in Ciirili, and lovt to all the faints.
Faith IS fiich a fenfiblc, realizing belief of the
o;of pel, in^ts general truth, and in its particuiar
doLlii;ics and nrcccnts. as gives it a Dra6lical in-
Serm. VIII.J Chriftian Religion* gg
fluence on the heart and life. It " receives the
lovt of the truth" " receives it as the word of God,
which effeftually works in them, who believe."
l!.vangehcal faith has a particular i*efpe6l to Je-
fus Chrift, as the great author of the gofpel, and
as the purchafer of that falvation which it reveals,
^God has fpoken to us by his Son : Faith receives
him as a teacher fent from God, and embraces as
truth, whatever is taught by him, Jefus is the
mediator, through whom God Ihews mercy^ to guil-
ty men. Faith, therefore, looks up to God through
him. " We by Chrift believe in God, who raifed
him from the dead and gave him glory, that our
faith and hope might be in God."
True faith is " made perfetl by works." The
Apoftle commends the Thefialonians for the works
of faith, which accompanied their good profeffion.
The chriftian fchcme is fo vaftly important, that
one who believes it with the heart, and views it as
it \%^ cannot feel indifferent to it, nor live uninflu-
enced by it. The Apoftle fays of the Ephefian
believers, ' He had htard of their faith." \i^
fruits were fo coiifpicuous, that it was fpoken of
at a diftance. They had not only profeflcd their
faith, but ftedfaftly maintained it in times of great
corruption and defeflion. They had attended on
the ordinances of Chrift in liis church. They had
walked in humble obedience to his laws, and in
peace and charity with one another; and thus had
fliewed their faith by their works. Real faith has
fucli a commanding influence in the foul, that " it
cafts down imaginations and Q.VQ.\y high thing,
which exalts itfelf againft the knowledge of Cod,
and brings into captivity every thought to the o-
bedience of Chrift."
The faith of the Ephefians toward Chrift, was
accompanied with " love to all the faints." Where
the work of faiih is, there will be the labor of love ;
and where faith grows Eir.cng Chriftians, their.
lOO Duties of the [Serm. VIII,'
charity toward each other will abound. The gof-
pel exhibits the mofl engaging examples of love
in the charadler of the great God, and in the life
of Jefus Chrift ; and it propofes the moft power-
ful motives to benificence in all its doftrines and
difcoveries. Faith, viewing and applying the ex-
amples and do6lrine^ of the gofpel, purifies the,
foul unto unfeigned love of the brethren." " The
end of the commandment, is charity out of a pure
heart, and a good confcience, and faith unfeign-
ed."
The gofpel requires us to love all men, finhers,
as well as faints ; enemies, as well as friends. The
love which we owe to mankind in common, is be-
nevolence or good will. This confifls in a defire of
their happinefs, and a difpofition to promote it.
But, befides this, there is another kind of love,
which we owe to the faints, or thofe who appear to
be fuch. This confifts in an approbation and ef-
teem of their charaftcr. This is the fame kind of
love, as that which we owe to the Deity. So St.
John teaches us : " If a man fay, I love God, and
hateth his brother, he is a liar ; for he that loveth
not his brother, whom -he hath feen, how fhall he'
love God, whom he hath not feen ? Every one
that loveth him who.begat, loveth him alfo that is
begotten of him. By this we know, that we love
the children of God, when we love God and keep
his commandments."
Love to God is an approbation of, andpleafed-
nefs with his moral chara6ler his holinefs, jul-
tice, truth, goodnefs and mercy. It fuppofes a
conformity to this chava6tcr, and it implies a de-
fire of becoming more and more afTimilated to it.
Tlie faints arc " partakers of a divine nature :"
They are "renewed after the image of God in
rightcoufnefs and true holinefs." If, therefore, we
love God for his moral perfclions, we fliall love
the faints, as far as they appear to have thefe di
iRM. VIII.]' Chrijlian Religion, 101
vine qualities wrought into their temper. It is ab-
furd to pretend, that we love the charafter of God,
as long as we difregard this charafter in our fellow-
men.
But though love to God, and love to the faints,
are the fame in their general nature, yet, as they
refpel different objects, they muft be diverie in
many of their operations. As God is an all per-
fei; Being, love to him vvill cxprefs itfelf by an in-
tire fubmiffion to his vvill by a choice of him for
our portion by a preference of his favor to every
worldly intereft by a full complacehce in him as
our chief happincfs and by a humble acquief-
cence in all his difpenfations and commands. As
the faints are but dependeilt creatures, and as they
are holy in a very imperfedl meafure, they cannot
be the objets of thefe high operations of love.
God only we are to love with all our heart, and
foul, and ilrength, and mind. The faints we are
to love with a pure heart fervently, but not with
all the heart fupremely. Our love to them we
mull exprefs by choofing them for our companions
by delighting in their virtuous example and heav-
enly converfation by cheerfully affifting them in.
their ipiritual interefts, and meekly accepting their
alfiftance in ours by ftudying the things which,
make for peace and edification fcy communing
wuh them in inflituted ordinances by bearing
their infirmities bycondefccnding to them in cafes
of difference and by feeking their profit, as well
as our own, that both Ihey and we may be faved,
Thefe Ephefians manifefted their love ioall faints.
Their charity was not ^onfined to a party to thofe
who lived in the fame city, and wOrfhipped in the
fame fanftuary ; but it embraced all, who iri every
place called on the name of jefus Chrifl their com-
mon Lord.
If our love confifts in an attachment to a partic-
ular fe6l; with which we arc connqcled in fenti*
G
102 Duties oj the [Sekm. VIIL'
ment, intereft, or worldly defign, it has nothing of
the nature of Chriftian love. The love which re-
gards the faints for their holy character, will regard
all in whom this chara6ler appears, wherever they
dwell, and whatever name they bear. To judge
then, whether our love is fmctre, we mull confider
its extent, as well as i's effetls.
II. Paul exprefies his great thankfulnefs to God
for the happy fuccefs of the gofpel among thefe E-
phefians. "After 1 heard of your faith and love, I
ceafe not to give thanks."
He rejoiced in the honor which redounded to the
crucified Jefus, who, having made his foul an offer-
ing for fin, now faw his feed increafing, and the
pleafure of the Lord profpering in his hands. He
rejoiced to think, how many immortal fouls were
now refcued from the power of Satan, delivered
from guilt and condemnation, and brought into a
ilate of pardon and fafety. He rejoiced in the
happy confequences, which might enfue to others
from the glorious fuccefs of the gofpel in Ephefus.
He hoped, that from hence the word of God might
found forth to all around, and that the knowledge
of the truth might be tranfmitted to fucceeding
ages. Here were many pious families, in which re-
ligion was maintained, and children trained up in
the admonition of the Lord. The bleifed eifefls
of Paul's preaching here might hopefully reach to
multitudes around, and defcend to generations yet
unborn. He rejoiced the more in their faith and
lovejbecaufe thefe were the cftcds of /u'jor<;9z preach-
ing. The good minifter is pleafed to hear of the
fuccefs of the oofpel in anv place ; but he feels a
peculiar pleafure in feeing tlie fuccefs of his own
miniftry. Paul had an uncommon alfedion for
thof .whom he had begotten l>y the gofpel, and he
conceived a fpccial joy in the profpecl of meeting
them in heaven. He fays to the TheflTalonians
'' What is our hope, or joy, or crown of rejoicing ?
SkRM. VIII.j Chripan Religion, idj
^ Are not even ye in the prelence of our Lord Je-
fus Chrift at his coming ? Ye are our glory and our
joy."
If the prevalence of religion is, on fo many ac-
counts, matter of thankfulnefs, we ftiould fpare no
pains to give it fuccefs. Not only minifters, but
all Chriftians fhould labor in this glorious caufe.
We Ihouid all be folicitous to experience the power
of religion in our own fouls, and to promote it a-
mong others, as far as our influence can extend.
Minifters fhould labor abundantly in the work t6
which they are called, becaufe it is a work, which
concerns the honor of Chrifl's kingdom, atid the
falvation of men's fouls. ProfefTors of religioh
jfhould fo walk, that others may, by their example,
be encouraged to walk with them in the way to
glory. They and minifters fhould ftrive togethei"
in their labors and prayers, for the advancement of
the common caufe. Heads of families by their
prayers, inftruftions and example fhould fupport
religion in their houfes, and unite their influence
for the general maintenance of family government
and order. The happy change, which religion
imakes ia the hearts where it is received, and among
the people where it prevails, will be a powerful
motive with the benevolent Chriftian, whether in a
public or private ftation, to contribute his influence
for its fuccefs.
III. The Apoftle, not only gives thanks for thef
pa ft, but prays for the future fuccefs of the gofpel
in Ephefus. " 1 ceafe not to give thanks, making
mention of you in my prayers." Though he had
heard much of their faith and love, he did not con-
fider them,and would not have them confider thern-
felves, as already made perfeft ; he therefore in-
forms them, that he prayed for them, and thus ad-
monifhes them to pray for thernfelvet, that their
faith arid love might ftill more abound.
44 Dalies of the [Serm. Vlll
The beftChrifiians have need to make continual
improvements. The Apoftle exhorts as many as
are perfe6i, to be likeminded with him, who "preff-
ed toward the mark, for the prize of the high call-
ing of God in Chrift Jefus." The greater progrefs
Chriftians make in knowledge and grace, the more
humble they will be under a fenie of their defi-
ciency, and the more folicitous to make advances
in both. There cannot be a more unfavorable fign^
than great confidence in our own attainments. ''If
we fay, we have no fm, we deceive ourfelves, and
the truth is not in us." "He who thinks, he knows
any thing," and glories in his fuppofed knowledge,
*' knows nothing yet as he ought to know." Let
us be careful to know ourfelves, that ' we may not
think of ourfelves above that which we ought ta
think, but may think foberly."
The Apoftle ' made meniiori of the Ephefians
in his prayers." He direfts, that ' interceffions
and giving of thanks be made for all men." He
was no lefs conllant in his p-ayers, than in his la-
bors, for the fpiritual intereit of mankind. He
knew, that the fuccefs of all his labors depended
on God's bleding ; he,therefore, added to them his
fervent prayers.
If minifters ought to labor and pray for the fal-
vation of others, furely you all ought to do much
for your own. The labors of a minifter will do
you little good, if you are inattentive to your own
condition. What will his preaching do for vou,
if you will not hear or apply it ? Will his prayers
fave y ou, while jj;o2{ caft off fear and rcftrain prayer ?
When minifters and people Itrive together in their
prayers, there is reafon to hope for God's blefiSng
on both. We proceed to obferve,
IV. The Apoftle prayed for the. Ephefians, " that
God would give them the f^t ofivifdomand rev-
elation in the acknowledgment of Chrift; and
Serm. Vm.] Chriflian Religion. %q,^
would grant, that the eyes of their underftanding
might be opened."
They had already known the revelation of the
myftery of God's v^riil : The eyes of their under-
ftanding had already been enlightened to fee and
acknowledge the truth of the gofpel. But ftill the
Apoftle prays, " that God ^vould give them the
fpirit of wifdom, and in:f'Hc tii-di eyt^s well enlight-
ened." Thus ajfo hie pny^ for rhe Coloffians
*' that they might: be fi;f I .'ih rhe knowledge of
God's vill in aij wifdom and ipintual underftand-
ing and might be fruitful i-a cycry good work,in-
creafing m the kn -wh-dge of God."
His aim, in all his preac-inj^ and vvriting,was to
promote fpintual knowledge, and thus to advance
real godiinels. He corjfidersd religion as a reafon-
able fervice, and he vv'OJid have men believe it on
competent evidence, underftand its nature, feel its
importance, and obev it on fui table motives. His
fermons, like his epifties, were full of indrudion.
His defign was, not to amufe the fancy of his hear-
ers, bui. to " open their eyes, and turn them from
darknefs to lighi, and from the power of Satan to
God." " He did not handle rhe word of God de-
ceitfully," or confufedly ; " but ufed great piain-
nefs of fpeech, and by manifeflation of the truth
commended himfelf to every man's confcience in
the fight of God."
His prayers correfponded with his labors. By
telling the Ephefians, what were bis prayers for
them, he inftruds them, what fliould be their ch'iti
defires for themfelves ; he teaches them, that they-
ought to leek " the ipirit of >v'irdam and revelation
in the acknowledgment of Chdll ;" or wifdom
from God to underftand the revelation, which he
had given them, and which they had acknowledg-
ed ; and fuch an illumination of their minds as to
difccrn the nature and perceive the excellence of
the things contained, in this revelation.
G3
^oS Dudes of the [Serm. Vlir.
Chriftians muft not content themfelveswith their
prefent knowledge, but afpire to ' all riches of the
full aflurance of underftanding, and to the knowl-
edge of the myftery of God,and of Chrilt.in whom
are hidden all the treafures of wifdom." For this
end, they muft converfe with the holy fcriptures-
attend on the inftituted mini ft rations of the word
compare fpiritual things with fpiritualjand com-
pare themfelves with the fpiritual things, which
they have learned guard againft prejudices, efpe-
cially againft fpiritual pride and felfconfidence
keep their minds open to conviQion, and apply all
their knowledge to praftical ufes.
' y. We will confider the feveral things, which
the Apoftle prayed, that the Ephefians might un-
derftand. Thefe are " the hope of the calling, the
glory of the inheritance, and the power of God to-
ward them who believe."
1. He prays, that they might know, " what is
the hope of the divine calling ;" or the hope to
which God had called them.
He fays, elfewhere, '* God hath called us with
an holy calling, not according to our works, but
according to his purpofe and grace." And he ex-
horts us to "walk worthy of him, who hath called
us to his kingdom and glory." The gofpel calls
us to holinefs, as a necelfary preparative for glory;
and to newnefs of heart and life, as an indifpenfi-
ble qualificaiion for admiflion into the kingdom of
God. They in whom this call is by divine grace
made effeflual, " put oft' the old man with his
deeds, and put on the new man, which after God
is created in righteoufnefs and true holinefs." Be-
ing thus renewed in the temper of their minds
" they walk in newnefs of life." To " walk wor-
thy of God i:nto ail plcafing, being fruitful in ev^
ery good work," is to " walk worthy of him, who
hath called us to his kingdorr,."
SfiUM. VIII.] Chrijlian Religion^ 107
This calling is accompanied with hope. The ex-
ternal call of the gofpei is attended with a general
hope of the heavenly kingdom, as what is attaina^
ble. Where the call becomes elFeftual to the ren-
ovation of the heart and life, there is difpecial hope
of the kingdom, as what is already attained. Whea
we find the power of the gofpei operating in our
fouls to real holinefs, we may then apply to our-
felves its great and precious promifes.
It is of great importance that we know the hope
of this calling that we underlland the rt'^^'in which
we are called to God's kingdom, the terms on which
we may enter into it, and the evidence by ^^hichwe
may afcertain our title to it. We fliould be watch-
ful, that we do not mifconceive of the conditions
of falvation, or miftake our own chara6ler, and fo
imagine ourfelves to be heirs of the kingdom of
glory, while we remain in the kingdom of dark-
nefs. We ftiould always bear in mind, that God
has called us with an holy calling has chofen us
to be holy and without blame has appointed us to
falvation through fan6lification of the Spirit, and
that none are entitled to the heavenly inheritance,
but thofe who, by the renewing of their minds, are
made mete to be partakers of it. We, are there-
fore, to hope for it only in a way of holinefs ; and
the proper influence of this hope, is to purify our
fouls as Chrill is pure.
2. The Apoftle prays, that they may know
" what is the riches of the glory of God's inherit-
ance in the faints ;" or, what a rich and glorious
iahcritaiice God has prepared for, and promifed to
them.
This is what none can fully comprehend. We
may, however, by revelation know fo much of it,
as to be well allured, that it is rich and glorious.
It is "an inheritance incorruptible, undefiled, fad-
ing not away, referred in heaven for the faithful."
it is GOD's inheritance ; that which he has pro-
G4
io8 .Guiles of the [Serm. VHL'
vided and referved for his own children ; and he
gives liberally : It is a pur chafed pofleflion ; and
the purchafe was not madewTth corruptible things,
fuch as fiiver and gold,but with the precious blood
of Jefus the Son of God i It is an inheritance for
the. faints ; for them whom God hath chofen to be
holy, and predeRinated to the adoption of children
by [efus Chrifl, and whom he hath fandified by
his Spirit, and fealed unto the day of redemption :
It is an inheritance beftowed by God's abundant
\ovt ; and as it comes from the riches of the glory
of his grace, the gift itfclf muft be rich and glori-
ous. Though we cannot comprehend its dimen-
fions, nor compute its value, yet when we confider
the grace of the Being who conveys it, the riches
ot the price which bought it, and the divine pre-
paration by vvhich the heirs are formed to enjoy it,
we muft conceive it to be unfpeakably glorious.
Many important propenies of this inheritance the
fcripture enumerates ; and finally fums up all in
thefe comprehenfive words, " He that overcometh
fiiall inherit ALL THINGS."
Laflly : The Apoftle defires,that Chrillians may
know, " what is the exceeding greatnefs of God's
power toward them that believe, according to the
working of his mighty power, which he wrought;
in Chnft, when he railed him from the dead."
When the ChriRian contemplates the glorious
inheritance, which awaits him in the he-avenly
world, the joy which begins to kindle in his foul,
is fometimes damped by the thought of that gloomy
valley which lies in the way. Death and the grave,
arc before him ; the body muft be dilToived '
muft moulder away under the clods of the earth,
and be reduced to its primitive duft; andthisfoul
this confcious, thinking mind, whicJi has never
yet exifted without a body; Where, and what will
it be ? It can have little concepUon of a fcparate,
unbodied ftate ; for this is wholly unexperienced.
Sevlu. VIII.3 Chrijlian Religion, ^09
How dark the profpeO; I But this gloomy fccne
the gofpe] has enlightened ; it reveals to us a re-
furrcdion of the body, and a happy reunion of it
to the foul; in which new ftate we fhall exift for
ever. To ftren^then our faith it refers us to the
work of God's mighty power in raifmg Chriftfrom
the dead ; and, frorn this glorious- inftance leads
us to conceive the exceeding greatnefs of his power
in railing from the dead them who believe in Je-
fus, and in transforming thefe vile bodies to fucli
a fpiritual and immortal ftate, that they fhall be
forever capable of enjoying the heavenly inherit-
ance. Of this power the beiie\'er has already had
lome experience in the quickening of his foul, once
dead in trefpaflfes and in (ins, to a holy and divine
Jife.
If we have been quickened with Chrifl to a fpir-
itual life, we ihall alfo be raifcd with him to eter-
nal life, nnd be made to fit with him in heavenly
places. If we arc dead to this world, our life is
hidden in another Iiidden with Chrifl in God ;
and when Chrift fhall appear we alfo fhall appear
with him in glory. " If the Spirit of him. who
raifed up Jefus from the dead, dwell in us. he that
raifed up J^fus, Ihall alfo quicken our mortal bo-
dies by his Spirit which dwellcch in us. Therefore
*'Iet us not walk after the fleih. but through the
Spirit mortify the deeds of the body, that we may
live." If we expctl: to rife with Chrifl/ " let: us
now feek the thincrs which are above, where Chrift
is." " Let us have our converfation in heaven,
from whence we look for the Savior, the Lord Je-
fus Chrill, who fhall change our vile body, and
fafhionit like unto his own glorious body, accord-
ing to that mighty working. whereby he is ableever^
to fubdue all things unto himfelf,"
SERMON IX.
EPHESIANS i. 19 23.
According to the zuorkmg of his mighty power which
he wrought in Chrijl, when he raifed him from the
dead, and Jet him at his own right hand in the heav-
enly places. Jar above all principality and power,
and might and dominion, and every name that is
named, not only in this world, hut alfo in that which
is to come ; and hath put all things under his feet,
and gave him to ie head over all things to the church,
which is his body, the fulnefs of him that flleth all
in all.
IN the preceding words, Saint Paul
prays for the Ephefian believers, that, in the ac-
knowledgment of the gofpel of Chrift, they might
have the fpirit of wifdom to underftand the revel-
ation given them of the preaching of the Apoftles ;
and that their intelleftual tyts might be enlighten-
ed to know the ground and the terms of that hope
to which they were called, the glorious riches of
that inheritance which was provided for them, and
the exceeding greatnefs of that power, which, by
raifing theni from the dead, fliould put them in
polfeffion of the heavenly inheritance. To ftrength-
en their faith in God's power and promife, and to
aid their conceptions of the glory of this inhcri-
Serm. IX.] Chfiftian Religion. Ill
iance ; the Apoftle refers them to the refurreftion
and exaltation of Jefus Chrifl, and to that domin-
ion and dignity which he now enjoys, as the re-
ward of his fufferings in the flefh.
The feveral important fteps of Chrifl's exaltation
are contained in the words now read : Thefe are
his refurre6tion from the dead his afcenfion to,
and feffion at the right hand of God his advance-
ment, far above all principality and power, to fu-
preme dominion over all things and the glorious
end of his domirnon, even the benefit of the church
which is his body, the fulnefs of him who fiileth
all in all.
I. The firfl ftep of Chrift's exaltation was his
refurreclion from the dead.
The plan which the wifdom of God laid for the
redemption of our fallen race, was "the death of
Jefus Chrift ; who, though a holy and divine per-
ion, " was made in the likenefs of our fmful flefli,
that by a facrifice for fin he rr;ight condemn fm
in the flefli." But the fcheme of God's wifdom
did not end with the death of the Redeemer. If he
had remained under the power of death, our hopes
mufl have died wiih him. His refurredion was
neceflary, that we might have a convincing proof
of his divine character and rnifiion of the truth
of his gofpel of God's acceptance of the facrifice
oiFered and of the certainly of our own refurrec-
tion and future exifltnce. God therefore took par-
ticular care to render this important event certain
and indubitable.
Our divine Lord, during his miniftry, often fore-
told his own approaching death and the refurredion
which would Ipeedily follow. 1 je pointed out the
exatt time of his refurreflion, and rtfencd not on-
ly his difciples, but the unbelieving Jews to this
humanly improbable event, as the grand and deci-
sive proof of his heiivecly authoiity.
J 13 Duties of the [Serm. IX*
Jefus Chrift was crucified in the moft public
manner, and the reality of his death was made evi-
dent beyond a poffibility of doubt. He was buried
in a new tomb, in whtch never man before was
laid ; fo that, if any one rofe from thence, he muft
be the perfon. The tomb was hewn out in a rock,
fo that there could be no fecret conveyance of the
body from thence by a fubterraneous paffage. To
prevent a clandefline removal of the body, w^hich
the priefts and Pharifees pretended to fear ; a ftone
was rolled to the mouth of the grave, a feal was
put upon it, and a party of foldiers fet to guard it.
Notwithftanding thefe precautions, the tomb on
the third day was found empty. The body was
not there. That it could not be ftolen away by the
difciples, was evident from the precautions taken
to prevent it, as well as from the circumftances of
the difciples, who were then difperfed by fear. It
muft. therefore, have been raifed by a miracle.
And this the foldiers confefied. Early on the firft
day of the week, there was an earthquake ; an an-
gel defcended in a glorious form, and in the pref-
ence of the guards, rolled away the ftone, and fat
upon it. The foldiers, aff^righted at the vifion,
haftened into the city, and reported to the priefts
what they had feen. The priefts, convinced of the
fa6t, but unwilling it ftiould be believed, brib-
ed the foldiers to report an inconfiftent ftory,
that the body was ftolen away while they were a-
fleep. After his refurreftion, he repeatedly ap-
peared to, and convcrfcd with thofe, who having
intimately known him before, could not be deceiv-
ed in his perfon ; and they uniformly tcfiified to
his refurredion, and perfiftcd in their teftimony to.
the death. *"
This miracle is an inconteftible evidence of the
truth of the chriflian religion ; and particularly an
evidence of the great do6lrine of the rcfurre6lion of
Serm. IX. j Chrijiian Religion. <ig
the body and a future life, and of the efficacy of
Chrift's blood to expiate the guilt of our fins.
The Apoftle fays, Chrift was raifed from the
dead " by the working of God's mighty power."
The Heathens " thought it a thing incredible, that
God fhould raife the dead." They did not con-
ceive it poflible, that a body once dead (hould be
again reftored to life. But "they erred, not know-
ing the power of God." To remove all doubts
concerning the poflibility of a refurreftion, God
has placed before us this plain, fenfible fact ; and
if we believe, that Jefus died and rofe again, we
muft believe, that the fame mighty power, which
wrought in him, can alfo work in us to raife. us
from the dead. The fame glorious Savior, who
taught the doftrine of the refurreftion, has given
a demonftration of it in his own refurrelion, by
which he became the firft fruits of them who fleep.
We are begotten to a lively hope by the refur-
re6lion of Chrift from the dead. Believers united
to him are reprefented as being already raifed up
in him. To exprefs the certainty of the event the
Apoftle fays, " God hath quickened and raifed us
up with Chrift."
II, The next ftep of Chrift's exaltation is his af-
cenfion to heaven and feffion at God's right hand,
*' God hath fethim at his own right hand in heav-
enly places."
After Jefus had rifen from the grave, and ffiew-
ed himfelf alive to his difciples by many infalli-
ble proofs, being feen of them forty days, and
fpeaking to them of the things pertaining to the
kingdom of God, he repaired to Belhany, where he
had commanded them to aflemble ; and there, in
the prefence of more than five hundred brethren,
he vifibly rofe into the air, bleffing them as he de-
parted from them, and was received into a cloud ;
probably fuch a bright refplendent cloud, as that;
v/hich formerly refted on the tabernacle, and which
ti4 Dull es of the [[Serm. IX#
appeared on the mount at the transfiguration ; and
on this cloud he afcended out of their fight into the
glorious heavens, where, it is faid " he fat down on
the right hand of God."
By thisphrafe the fcriptures often exprefs Chrift's
ftate in the world above. As God is a Spirit, ht
can have neiiher right hand nor left. Bodily parts
are afcribed to him figuratively, to denote thofe
qualities, which in us are exercifed by the means
of fuch corporeal members. As the hand is the
chief inflrument of exerting ftrengrh, it is applied to
God to fignify his mighty power. The I'lght hand
is among men the ufual place of honor and refpeft ;
and therefore denotes, in our text, fuperior digni-
ty. Sitting, in the cafe before us, intends not any
poflure of body, but the things implied in that
pofture. The prophet defcribes a ftate of peace
and fccurity, by every man's fiUing under his own
vine. In allufion to this ufe of the metaphor,
Chrift: is f,^id {.o jit on God's right hand, to fignify
that he has cealed from his labors and fufferings,
and entered into a ftate of repofe and joy. Sitting
alfo denotes cont:nuavce in the fame place. Chrift is
therefore fjid to fit on God's right hand, to fignify
that the heavens have received him, until the time
of the rcRirution or completion of all things. It
farther imports authority and pozvcr ; and is hence
applied to Chnfl to exprefs his dominion over the
natural and moral world.
Chrift ii exalted to the right hand of God, not
only as a ruh'r, but alfo as an irdercejfor. " He has
entered into the holy place to appear in the pref-
ence of God for us." In the character of an advo-
cate, he is dcfcribed ns being on God's right hand
to h;:nify his ncarnefs to God, and the prevalence
of liis inrcrcci'lion. " Who is he that condemn-
cfh ? It IS Ch'id that died ; yea rather, that is rifen
again ; who i*; even at the rif^ht hand of God ; who
alfo rnak?th inrcrcfffion for us." But it is obferv-
Serm. IX.] Chrijlian Religion. 115
able, that the fcripture, when it fpeaks of Chrift as
interceding, or aHing in behalf of believers,dcfcribes
him, not 2ls fitting, but as b eing, or Jlanding on God's
right handjto fignify his gracious attention to their
exigences and wants. Paul fays, *' He is at the
right hand of God, making interceflion." When
Stephen called onjefus to receive his fpirit,he faid,
*' 1 fee the heavens opened, and the Son of man
Jlanding on the right hand of God." John fays,
' In the midft of the throne and of the eiders, there
Jlood a Lamb, as it had been flain."
So wonderfully the fcripture condefcends to our
manner of conceiving and fpeaking, that it may en-
courage our faith and hope. Sitting is a pofture
of dignity and repofe : Standing is a pofture of at-
tention and earneftnefs. Chrift is exhibited to us
in the latter attitude, to fignify how gracioufly he
regards our neceflities how readily he affords us
help in the time of need how fervently he inter-
cedes for us, when we draw near to God in his
name. And he is faid to be on God's right hand,
to fignify his power to grant us whatever our wants
require, and his intereft with the Father to obtain
for us anranfwer to our humble requefts. When
faith beholds the divine Savior, in this powerful
Hate, and in this interceding attitude. Will it not
encourage us to prayer, animate us to duty, fortify
us againft fear, and comfort us in death ? Let us
feek the things which are above, where Chrift fit-
teth on the right hand of God ; and fet our affec-
tions on things above, and not on things which are
on the earth ; for our life is hidden with Chrift in
God.
in. The Apoftle farther inftru6ls us, that "God
has fet Jefus Chrift in heavenly places, far above
all principality and power, and might and domin-
ion, and every name that is named, not only in this
world, but alfo in that which is to come, and hath
put all things under his feet." In like manner he
li6 Duties of the [Serm. IX;
defcribes Chrift's glorified ftate,in his epiftle to the
Philippians. " Being found in fafhion, as a man,
he humbled himfeif, and became obedient unto
death, even the death of the crofs. Wherefore God
hath highly exalted him, atid given him a name
that is above every name, that at the name of Jefus
every knee (hould bow, of things in heaven, and
things in earth, and things under the earth, and ev-
ery tongUe illould coilfefs, that he is Lord to the
Glory ot God the Faiher."
It is ihe dodrine of thisApoftle, thatjefus Chrift
is ' the image of the invifible God, the firft born,"
i. e. the heir, or the Lord, "of the whole creation;
for by him all things were created in heaven and
earth, whether they be thrones, or dominions, or
principalities, or powers ; and he i^ before all
things, and by him all things ccnfilt." As the di-
vine creator, he is naturally and elTeniially polfefl*
ed ot luprcmc dominion overall creatures. Wheii
he became flclh and dwelt among men, the Apoftle
fays, He made himlelf of no reputation ; he took
on him the form ot a fervant ; he humbled him-
fell, and was obedient to the death." In reward
of this humiliation and obedience, he is highly ex-
alted above all pi incipality and powcr,and is made
head over all things. Thou^^i his elfential king-
dom, is coeternal with himfclf, yet there is a medi-
atorial kingdom, to which he was exalted in time
and ill conlcqucnce of his mediatorlhip. This
kingdom had a beginning, and will have an end.
It commenced with the covenunt of grace ; it waS
folcmnly announced in its \\i\\ extent, at the time
of his alcenfion ; and it will tciminatc at the final
judgment, wlicn he will deliver it up to the Fa-
ther.
TJic ApoHIe defcribrs this kingdom, as extend-
ing to all cicarures in heaven, on earth, and undet
the earth. All the angels of C/od worHiiphim;
they are fL!!v'..^ fo his authority, d'VQted to hi$
Serm. IX.] Chrijlidn Rdigicn, Hf
pleafare, and employed in his fervice. The gov-
ernment of the natural world is in his hands ; he
guides the wheels of Providence ; he direfts and
overrules -all events according to the fcheme of th-
divine counfel. He is reprefented in the Revelae
tion, as receiving from the right hand of him who
fits on the throne, the book which contains the de-
crees and purpofes of Providence, and as breaking
the feals, and opening the leaves of this book in
their fucceffive order. When he received the book,
the whole conlillory of faints and angels fell down
before him, faying, " Thou art worthy to take the
book and open the feals thereof, for thou waftflain,
and hail redeemed us unto God with thy blood."
The government of the church is in the hands of
Jefus Chrift. He has inftituted laws and ordin-
ances in it, and has appointed officers to adminif-
ter them. He difpenfes the influences of the divine
Spirit to give power and efficacy to his word. He
watches over his church to defend it from enemies.
He will one day enlarge its bounds, and render it
more glorious, than it has ever yet been, in its ex-
tent, its numbers and its purity.
He has dominion over devils. His fuperiorit^
to them he difplayed on earth, by expelling them
with his word from their ancient pofteflions. They
fell as lightning from heaven, before the power of
his name. " He fpoiled principalities and powers,
and made a fhew of them openly, triumphing over
them on the crofs." Though he has not perfeftly
extmguifllcd their influence among men, yet he has
greatly diminifhed it by the light of his gofpel ;
and he fes bounds to their power. He will not
fufiFer^heir malice fo far to prevail, as to pluck out
of his hands any of the fouls which believe in him;
much lefs to fubvert and deflroy his church : This
h^has, built upon a rock, and againll it the gates
of hell will never prevail. In the Revelation, Sr,
John defcribes the conflict betv/cen the kingdom of
H
Ii3 Duties of the [Serm. Ilf,
Chrift, and the kingdom of Satan, as iffuing in a
complete and final vi6lory of the former over the
latter. " There was war in heaven ; Michael and
his angels fought againft the dragon, and the drag-
on fought and his angels, and prevailed not, neither
was their place any more found in heaven. And
the great dragon was call out, that old ferpent call-
ed the devil and Satan, which deceiveth the whole
world, and his angels were cafl out with him."
The lafl and moft glorious a6l of Chrifl's fu-
preme dominion is the judgment of the world.
*' God has committed all judgment to the Son."
As Jefus has gone into heaven ; fo, we are told, he
uill, in fome unknown period, come down from
heaven in flaming fire, attended with all his mighty
angels. He will appear fitting on the throne of
his glory, and before him all nations will be gath-
ered ; and every man will be judged according to
his works. They who are found approved, will
be received into that glorious kingdom, into which
nothing can enter that defiles. But unbelievers
and hypocrites, the difobedient and abominable
will be caft into the place of everlafting punifii-
mcnt prepared for the devil and his angels. Then
Avill thefe material heavens pafs away, and the
earth with its works will be burnt up ; and the
great Redeemer, having finifhed the folemh trial,
will return to his exalted feat in the heavens, at-
tended with his exulting train, who will enter with
longs or joy and praifc into the kingdom prepared
for them Irom the foundation of the world. When
Chrill fh.ili have put down all rule, and principal-
ity and power, ihall have deftroyed the lafh enemy,
Ucath, and fhall have made the final diftribution of
rewards and puniihtnents ; then fhall he deliver up
the kingdom to the Fatlicr, that God may be all
^n ail.
In the view and cxpclation of iliis folemn and
Cr'-mendous Icjne, let us now humbly fubmit to the
Serm. IX.] Chrijlian Religion. 115*
government of Jiefus Chrift, and thankfully accept
the gracious propofals of his gofpel. Let us be
careful what manner of ptrfons we are in all hoh)-
converfation. Let us judge ourfelves.that we mav'
not be condemned with the world. This is the di-
vme admonition to the children of men : '' Be-
hold, I have fet my king on my holy hill of Zion
I will give him the utiermoli parts of die earth
for his pofTeffion He fhall rule them with a rod
of iron, and break them in pieces like a potters vef-
fel. Be v/ife now, therefore ; ferve ye the Lord
with fear, and rejoice with trembling. Kifs ye the
Son, left he be angry and ye perifli from the way,
when his wrath is kindled but a little. Bleffed are
all they that put their truft in him."
IV. We proceed to confider the end for which
Chrifl exercifes his high and extenfive dominion.
*' He is made head over all things for the church,
which is his body, the fulnefs of him, who fiileth
all in all."
The church here, as often elfewhere, is called a
hody, to fignify the harmony and union, which
ought to fubfift among its various parts. " The
body is one, and hath many members, and all the
members of that one bodv, beingr manv, are one
body, fo alfo is Chrift ;" or the Chriftian church.
In this body, there ought to be no fchifm, no rent
or divifion ; but all the members fliould have the
fame care one for another, as each for itfelf. This
thought the Apoflle refumes in the 4th chapter of
this epiftle. '' Let us endeavor to keep the unity
oi the Spirit in the bond of peace, for there is one
body, and one Spirit."
The church is called the body of Chrijl, bccufe
he is its head ; and all the members, being united
to him, take their diredion, and draw their fup-
port from him ; and he exercifes a continual care
^nd concern for them. He loved the church ar^d
H2
12 Duties of the [Sbrm. IX.
gave himfelf for it. He loves it ftill. and feeds and
fuflains it.
The church is " the fulncfs of him who filleth
all in all." Jefiis afcended on high, that he might
receive gifts to beflow them on men. He has giv-
en his word and ordinances, ordained pallors and
teachers, and fhed down divine and heavenly in-
fluences, ' for the edifying of the church, until we
ail come, in the unity of the faith and of the know-
ledge of the Son of God, to a perfect man, to the
mealure of the (iature of the fulnefs of Chrift."
' He afcended far above all" thefe vifible "heav-
ens, that he might fill all things" with his gifts,
according to his proraife to his difciples, that he
would fend them the Spirit to comfort and teach
them, and to abide with them. As in Chrifl all
fulnefs dwells, fo believers are complete in him,
and of his fulnefs they receive grace for grace
grace anfwerable to their cafes, and equal to their
necefFuics.
All his government is managed in reference to
the good of the church. He has made the world
by his power ; but the church he has purchafed
with his blood. He therefore has a peculiar con-
cern for her, in diUindion from the world ; and,
in lubfrvicnce to hrr int^reft, he diretls all the af-
faiis of his general dominion. He has promifed,
that ]ic will finally make her viflorious over all
her enemies ; and we may be affurcd, that all the
revolutions of kingdoms, and all the difpenfations
oi Providence will, under his dirctlion, conduce to
the lulfilnient of this promile.
The church is inditiKed to train up rational be-
ings in knowledge .ind holincfs, that they mav bc-
coiiic mete for cvcrlafling felicity in the future
woild, Ths mud. thvn, be the moft important
branch of Chrill's govtrnn.ent; and to this all the
other par.'s mufl be fubferviuit. If the happincfs
cf men in another fiate, is of mere value than all
SeRM. IX.] Chrijtian Religion. 12 1
temporal glory and riches; if that happinefs de^
pends on moral qualifications ; and if to form men
to thcfe qualifications is the great purpofe for which
the church was inftituted and endowed ; then it
cannot be doubted, but that the Redeemer contin-
ually exercifes his fupreme dominion in reference
to her edification and fafety.
This thought fliould give us much confolation
in the darkcft periods of the church.
There are times, when from the approach of ex-
ternal dangers, or from the increafe of internal cor-
ruptions, her ftate appears critical and tending to
ruin. But Chrift will not forget his promife ; " I
the Lord do keep her, and left any hurt her, I will
keep her night and day." He may vifit her tranf-
greffions with a rod ; but his loving kindnefs he
will not take from her, nor fufFer his faith fulnefs
to fail. He knows how to overrule the mod threat-
ening appearances for the advancement of her pu-
rity, and the eftablifhment of her fafety. The time
is coming, when fhe will arife and Ihine, and her
glory will fpread through the earth : And thofe
circumftances, which in human view look moft un-
favorable, may, under the di region of divine wif-
dom, contribute to the introdu6lion of fuch a hap^
py period.
We fee how criminal and dangerous it is to op-,
poTe the intereft of the church.
As the church is Chrift 's body, which he nour-
iflics and defends, and for which he is made head
over all things, they who perfecute this,' wound
him in a moft tender part : They who caufc di-
vilions in this, make a fchifm or rent in his body :
They who form parties in oppofition to each
other, and ftill call themfelves members of Chrift,
treat the one Savior, as if he were divided into a:
many parts, as there are feels which alTume hi.^;
name : They who, by corrupt do6lrines and exam-
ples, draw tender minds'away from the truth as it.
H ? '
ii:4 Duties of the, (dc. [Serm. IX.
is in Jefus, and throw fhimbling blocks before the
jamc and the vve ik, are deflroying tho!> for whom
Chrifl died; and by thus finning againft the breth-
ren, they fin againft Chrifl : They who call Chiift
their Lot d, and yet ferre divers lufts and pleafurcs,
are enemies to his crofs, and their end will be def-
tru6lion.
If the church is Chrift's body, let us honor it ;
fludy to prrferve unity in it ; labor for its edifica-
tion and comfort; and, as fellow members of the
lame body, exercife for each other the fame care as
for ourfelves.
How fafe and happy are they, who are the true
members of Chrift's body, being vitally united to
him by faith ! They are of that feleft and diftin-
guifhed number, for whom he is made head over
all things, and to whom all things under bis diregr
tion, are working for good.
If Chiiil is the head of the body, and filleth all
in all, let us daih' look to him for counfel, comfort
and lupport; and, in the continual exercife of faith,
derive from him all needed fupplies of grace.
If we profefs to be members of his body, let us
move under his influence and in compliance with,
his direftioti-s. Let us honor and reverence our
head, and never prcfLimptuouny lift up ourfelves
againft it. And God giant, that, fpeaking the truth
in love, ue miy grow up in all things into Chrifl
our head, and niav make increafe, as his body, i%
the edifying of ourfelves in love.
SERMON X.
EPHESIANS il. 1, 2, 3.
And you hath he quukened, who were dead in trefpajf-
is and fins ; wherein in time pajl, ye walked accord^
ing to the Qourfe of this world, according to the prince.
of the power of the air, the fpirit that now worketh
m the children of difbedience j among whom alfo
we all had our convcrfation in times pa/i, in the lujls
of theftfi, fulfilling the defires of the frfh and of
the mind ; and were by nature the children ofvjrath
even as others,
IF yoii will carefully attend to this
epiflle yoii will find that the thoughts expreffed ia
it are clofely connefted, and one thought leads to
aliother through the whole. Paul, both in his
preaching and writing, was an accurate reafoner^
not an incoherent declaimer. The thoughts in the
text, and the w*ords followinf^, arife out of thofe
which immediately precede. He had jiift defcribcd
the glorious refurreftion, exaltation and dominiori
of Jcfus Chrift, which, he tells the Ephefian be-
lievers, were pledges and earnefis cf their final
glorification in heaven. "Now," fays he, V as
God has raifed up Chrift your head, and fet him
at his own right hand ; fo he has quickened you,
\*:ho unce were dead in your fins, and raifed yo*
H4
124 Duties of the [Serm. X.
up with Chrlft, and made you fit together in heav-
enly places in him. That the glorious hope, the
bleffed inheritance, and the happy refurre6lion, of
which I havefpoken, will be your portion, you may
learn from that, which Godhasalready done for you.
He has quickened you who were dead in your fms;
he has made you mete to be partakers of the in-
heritance of the faints ; he has raifed up your head,
Chiift Jefus, and has placed him, and in him has
placed your nature already in heaven. And if the
head is raifed, the members will follow. If you
believe that Jcfus is rifen, you mufl believe, that
them who fleep in Jefus, God will bring with him;
for he is the firll fruits of them who fleep, and be-
caufe lie lives, they will live alfo.""
That the Ephefians might have the more admir-
ing fentiments of the power and grace of God in
quickening them to a fpiritual life, and raifing
them to a hope of the heavenly inheritance, he
leads them to the contemplation of that difmal
ftate of corruption and guilt, in which the gofpel
found them. A defcription of that flate is con-
tained in the words which I have read. The fev-
cral expreflions, by which he defcribes their paft
condition, 1 (hall now explain and illuftrate. And
let us remember that the defcription is applicable,
to other fmners, as well as to thofc ancient Gen-
tiles. This general application the Apoftle teaches
us to make.
I. lie cxpreffes their flate in more general terms.
* They were dead in trcfpalles and fins." What
is here faid of thrm, is elfewherc faid of all under
the power of fm : ' They are dead, while they
live." Hence converfion is called *'a rihngfrom
the dead;" and "a paffing from death to life."
Thefe exprelTjons, however, being figurative, mufl
be underflood Vvith proper qualifications.
binncrs poffcfs the natural faculties of men ; and
n their worldly affairs they often cxercife fuch
Serw. X.] Ohrijlian Religion. 12
prudence and alivity, that our Savior once olr..
ferved, " the children of this world are, in their
generation, wifer than the children of light." Their
deadnefs confiftsj not ia the want, but in the per-
verfion of the intelledlual powers : And their re-
covery confifts not in the creation of new facul-
ties, but in the holy dire6lion of the faculties which
they have. They are, then, to be addrefl'ed as ra-
tional beings ; truth is to be placed before them ;
arguments are to be propofed to them ; the terrors
of the law are to be applied for their awakening ;
and the invitations of the gofpel are to be urged
for their encouragement. " Come, and let us rca^
Jon together," fays the Almighty to a wicked and
degenerate people. " Paul," in the prefence of
Felix, '' reafoned of righteoufnefs, temperance and a
future judgment." His defign in his preaching
was " to open men's eyes, and turn them from
darknefs to light, and from the power of Satan un-
to God."
We are not from this defcription to infer that,
finners, in a flate of unregeneracy, are on account
of their deadnefs excufcable for continuing in that
Hate ; for as the flate itfelf is criminal, continu-
ance in it, is continued and incrcafmg criminality.
Nor are we from the ufe of fuch metaphors (o
conclude, that fmners under the gofpel can do
nothing to their converfion, more than the dead to
their refurre6lion ; and that therefore it is im-
proper and abfurd to exhort them to repentance ;
for with fuch exhortations the fcripture every where
abounds.
It is after alked, whether the unregenerate can do
any thing of themfelves, which has a tendency to
their converfion ? But the anfwer is, They who en-
joy the gofpel are not left to themfelves. If you
luppofe a man under the power of vicious incli-
nations, and at the fame time deftitrte of all means
of religious knowledge, and without any influence
ia6 Duties of the [Serm. Xj
from the fpirit cf God, you ihen have the idea of
a Tinner propeily left to himfelf. But this is not
your ciTe. You have the gofpel in your hands ;
and it is daily proclaimed \n yoiir hearing. There
is an agency ol the divine Spirit attending it ; and
you have been, and, we hope, ftill are in fome de-
gree the fubjeds of this agency. With thefe ad-
vantages, there is lomeihing which you may do.
Confound no; 3 our cafe with that of uninftruCled
Heathens ; for God has made your cafe different
from theirs. In refpeft of theavyakening and con-,
vincing motif-ns of the Spirit, as well as in regard
cf external means, God has been beforehand with
you. Me has granted them before you fought them,
lie has knocked at your door, before you invited
him to come in. He ilill flretches out his hand
to the dilobedient and gainfaying. When the gof-
pel is called a minilhation of the Spirit, and the
Spirit is laid to be miniflcred to men in the hear-
ing of faith when Chrift is faid to {land at their
^oor and knock, that ihey may hear and open to
him when '.he Spirit is faid to flrive with the
wicked when God promifes rhat he will pour out,
his fpirit on the ofFr.pring of his people when fin-
ners are reproved for having always refilled theHo-
\y Ghoft ; and when they who oppofe the gofpel,
arc faid to do dcfpite to the fpirit of grace ; it is;
])lainly fuppofed and implied that there is an opera -
lion of the Spirit, which attends the publication of
the gofpel, and which is commonly a'forded to
them who hear the word of falvation ; and that,
in confequcnce ol this, they aie capable ol inch an'
iittcndancc on thti inflituted means of religion, as
mav hopeltilly ilfue in (heir leal converficn.
It is fjuuiinics afkcd, whether any ti.ing done
b^' an unre^re-ncrale perfewi can be acceptable to
God ? The .inlucr depends on the meaning of the'
word accfptr.hlc. It hereby is intended that which
inti'.lcs to a lumrc reward, the anlwcr muH certain^
SfiRM. X.] Chrijlian Religion. la/
ly be in the negative. 3ut if by this is meant that
which, by the gracious appointment of God, may
be ufeful in order to obtain tJie renewing influences
of the divine Spirit ; doubdefs, in this fenfe, fome-
thing may be done which is acceptable.
But is not every thing, done by the unregener-
ate, wholly finful and abominable in the fight of
God ? In anfwer to this inquiry, let it be obferv-
ed, that the unregenerate have the natural princi-
ples of hope and fear thefe principles in awaken-
ed finners, are put in motion by the application of
the divine word and the operations of the holy
Spirit. Now thofe prayers for mercy, thofe watch-
ings againll fin, thofe reformations of life, and that
attendance on means, to which fmners are excited
by the influence of the word and fpirit of God,
cannot be called luholly finful, or pcrfcHly abomin-
able in his fight. God does not abominate the
work of his own Spirit.
There is certainly, then, more hope of their ob-
taining falvation in the ufe, than in the negleft of
appointed means. Hence they are called upon
to " awake and arife from the dead" " to repent
and turn to God" '' to make them a new heart,
and a new fpirit.
Farther : From the metaphor ufed in the text
we are not to conclude, that all finners are alike ;
for though all are in a fenfc dead, )'Ct fome one,
under a greater death than others. The metaphor
is ufually in fcripture applied to finners of the
mod vicious chara6ler. When we fpeak of hu-
man nature, as totally depraved, we mean only a
total deftitution of real holinefs ; not the higheft
podible degree of vitiofity. Native depravity may
doub'lefs be increafed by poffitive habits. In or-
der to denominate one a finner, it is not necelfary,
that he fhould be as bad as poffible. We are noc
to conclude ourfelves holy and regenerate merely
becauic we cannot find every vicious difpofitioa
128 Duties of the P&rm. X
operating^ in us to the greateft imaginable degree.
Though natural death does not, yet fpiritual death
docs, admit of degrees. Evil men wax worfe and
worfe ; add fm to fin, and treafure up wrath againll
the day of wrath.
But though we may not overftfain this metaphor,
yet thereis an undoubted propriety in the application,
which the Apofllc makes of it. The moral ftate of
wicked men muchrefembles a ftate of natural death.
They may be faid to be dead, in rerpe6l of their
flvpidity. We read offome, who are paft feeling
whofe confcience is feared who have ^yts which
fee not, and ears which hear not, anda heart which
is waxed grofs. This is in a high degree, the cafe
of fome fmners, and more or lefs the cafe of all,
until they are awakened by the grace of God.
Look around ; how eafy and fecure do multitudes
appear! how unafFefted with the moft important
concerns ! how unmoved at the moft awful threat-
cnings ! how indifferent about the confequerijces
of their fins ! Their hearts are hke a moitified
limb, which feels no pain under the fcarifying knife.
They are roprefen(ed as \va.nting fpiritual fenfes
they favor the things of the world ; not the things
which are of Cod. They, indeed, love the efFels
of God's goodnefs to them ; but they delight not
in his charafter, as a holy, juft and faithful Being.
They defirc heaven, under the general notion of a
very h^ppy place; but defirc not that which makes
heaven a li )])pv place, the picfcnce of the holy God,
the locicty ot holy beings, and employment in ho-
ly ferviccs. '1 hey have not a proper rclifti for
God's worfliip, ordinances and word. They may,
indeed, be plcafed with them in fome refpe6ls.
We read of a wicked people, who took delight in
approaching 10 (rod, and to whom God's word was
as a lovely fong of one that had a pleafant voice,
and could pla\' well on an inflrument. They may
feci a 11-Uural picafuie in certain mechanical em-
Serm. X.] Chriftian Religion, tig
tions of the paflions excited by objecls prefented.to
the fight, or by founds which ftrike the ear ; as
the artificial tears from the image of the Virgin
Mary will melt down an afl'embly of CathoHcs ;
or as a concert of mufical inftruments will rapture
the hearers : But they rehfh not the word and or-
dinances of God, confidered as means of holinefs,
and as defigned to convince them of their fins, and
bring them to repentance. They long not for the
pure milk of divine ordinances, as the means of
fpiritual nutrition and increafc. If the word dif-
penfed comes home to their confcience, they ar'C
offended. They lofe the mufic of the pleafant fong,
and talk againll it by the walls, and in the doors
of their houfes.
They refemble the dead in the want of vital
xvarmih. If they have any fervor in religion, it is
about the forms and externals of it, or about fome
favorite fentiments, which they find well adapted
to foothe their confciences ; not about thofe things
in which the power of religion confifts. Here they
are formal and indifferent.
The motions of their fouls are not toward heav-
en, but toward earth. They mind the things of
the flefh ; not the things of the fpirit.
As death deforms the body ; fo fin deRroys the
beauty of the foul. It darkens the reafon, per-
verts the judgment, and diforders the affedions.
Thus to be carnally minded is death.
Sinners may be denominated dead, as they arc
worthy of, and expofed to eternal punifliment.
This is in fcripture often called death, becaufe it
is the feparation of the foul from God and heaven,
from happinefs and hope from all good, and unto
all evil. This is a death, which awaits the impen-
itent. ** He who believeth not is condemned al-
ready the wrath of God abideth on him."
There is no deliverance, but by faith in JefusChrifl.
The opportunity for this deliverance is lliort and
igo Suites of the J^Serm. X,
precarious. Hence the impenitent may be called
dead men, in regard of their daily expofednefs to
cverlafting death. I proceed to obferve,
II. The ApoRle defcribes thefe finners of the
Gentiles, as having " walked according to the
courfe of this world." They, like dead carcafles,
fwam down the ftream of common cuftom, and
were carried away with the general current of vice
and corruption.
There is in ungodly men a general difpofition
to follow the way of the world. Hence thefe
cautions and exhortations to profefling Chriftians ;
*' Be not conformed to this world ; but be ye tranf-
formed by the renewing of )'0ur mind." " Walk
not as other Gentiles walk, in the vanity of their
mind ; but put off the old man, and put on the
new man." " Keep yourfelves from this unto-
ward generation." '-Be blamclefs and harmiefs,
in the midft of a crooked and pervcrfe nation."
Mofl men have a general idea, that there is fuch
a thmg as religion, and that it is a matter of fome
importance to the human race. So obvious is this
fcntiment, that few can wholly fupprefs it, or rea-
fon themfelvcs out of it. But what religion is, and
wherein it con fills, there aic many who feldom in-
quire ; and perhaps never examine with any de-
gree of attention. The opinions, which are mofl
prevalent, they implicitly adopt; and join them-
felvcs to this or th.it proicfTion, or to none at all,
bccaufc others around them do fo. Many, no
doubt, believe chriflianity in the fame implicit
manner, in which the Kphefians worlhippcd Diana
"the great goddels.whom all Afia and the world
worfhippcd." They are of this, or that denomin-
ation, rather than another, not bccaufe their own
mquiry decides m its favor, but only becaufe the
WAy of the world gives it the preference, Such
implicit believers, having no fixed principles of
their own, arc eahly carried about by every nevr
Si&M. X.]] Chrijllan Religion. 131
wind of do6lnne that fprings up. Such opinions
as flatter their ungodly lufls, or pacify their guilty
confciences, they warmly embrace. That fcheme
of doftrine, which will make converts without ex-
ailing reformation, and will give affurance without
putting them to much labor, they highly approve.
The path which will lead men to heaven with lit-
tle felfdenial, rhey readily purfue.
There are many, who blindly follow the exam-
ples of the world. Whether fuch a praftice is
right or wrong, they take little pains to examine.
It is enough, that they fee many who adopt it. If
their confcience condemns it, flill they will rather
retain it, than diflent from the fafhionable world.
They have not fortitude to withftand the ridicule of
profane wits. They had rather incur the cenfure
of their own mind^, and the difpleafure of their
God, than fland diftinguifhed by a fmgularity in
virtue. It is a noble refolution, which, in times
of general corruption, will fay, " Depart from me,
ye evil doers, for I will keep the commandments
of my God." " If it feem evil to you to ferve the
Lord, choofe ye, this day, v/hom ye will ferve :
But, as for me, 1 will ferve the Lord."
in. The Apoftle rcprefents thefc Ephcfians, in
their Heathen Hate, as walking " according to the
prince of the power of the air, the Spirit that now
worketh in the children of difobcdience,"
The fcripture teaches us, that God, before he
made man, created a (uperior order of intelligen-
ces, whom he placed in a ftate of probation ; and
that, of this order a vafl number, revolting from
his government, were thrull out of heaven, their
ancient habitation ; and are now referved in chains,
under darknefs, to the judgment of the great day,
when they will receive the full meafure of thepun-
ifhment due to their rebellion, being caft into the
place prepared for that purpofe. The opinion of
Jev/s and Heathens, that evil fpiriis inhabited the
J 22 Duties of ti'ie {[Serm. X,
lower regions of our atmofphere,fcems to be favor-
ed by the Apoftle, who calls the devil " the prince
of the power of the air" and evil fpirits '' the ru-
lers of the darknefs of this world." And by our
Savior, who calls them " the power of darknefs."
Thefe evil fpirits are faid " to work in the chil-
dren of difobedience" "to enter into them" "fill
their hearts" " lead them captive at their will."
And the wickednefs which prevails in the world is
afcribed to them, in fuch terms as import,that they
have much influence in it.? exiftence and continu-
ance. Wicked men are faid to be *' of the devil."
They are called " his children." The promoters
of error and vice are denominated " the minifters
of Satan." And the place where wickednefs and
corruption abound is marked as " Satan's feat."
Thefe fpirirs ofren tempt the godly ; but in the
children of difobedience they are faid to enter, to
dwell, {o work, to exercife an energy, an inwrought
power; for thefe yield thcmfelves to their influ-
ence.
The number of evil Spirits is very great ; but
there is one diilinguifhed from the reft, and called
the devil, Satan, the prince of devils, the prince of
the power of the air. The others are called hisan-
geJs and miniflers.
Thefe Ephefians, before the gofpel came among
them, "walked according to the prince of dark-
nefs." They doubtlefs, like other Heathens, not
only obeyed his fuggeflions and did his works, but
paid worfhip and did facrifice at his altar. The
Heathen world is reprefented as the kingdom of
Satan ; and. on account of the influence which he
had in it, and the honiacre which he received from
it, he is called the god of it. That direction of the
ApuRle, concerning an excommunicated perfon>
" that he (hould be delivered unto Satan," proba-
bly intends, th;it he fhould be call out of Chrifl's
churcli into the world, which is the kingdom o^
ERM, X.3 Chrijiian Rdigion* .f^3
Satan ; or fhould be confidered as a Heathen, one
who had revolted from Chrift, and joined himfclf
again to the kingdom of darknefs.
The influence of Satan, though greatly dimin
ifhed where the gofpel comes, yet is not wholly ex-
tinguifhed. He ftill works in the ungodly ; and
even the faints he defires to have, that he may fift
them as wheat may agitate and vex them with
his temptations. In what manner he works in the
ininds of men, it is difficult for us to fay ; but the
medium of his accefs feems to be their paffions and
luftsjwhich he inflames byfuggefting evil, thoughts,,
or by painting images on the fancy, ^ It was by the
avarice of Judas, and of Ananias, that he entered
into them and filled their hearts. They who have
pleafure in unrighteoufnefsjare the perfons to whom
he comes with all deceivablenefs of unrighteoulncfs,
and in whom he works ftrong delufions. They
^^rho, departing from tiae light way, give heed to fc-
ducing fpirits they who, laying afide the plain
inftruftions of fcripture. yield themfelves up to the
power of a heated imagination, and to the condu6i
of deceitful workers, are the perfons io whom Sa-
tan transforms himfelf into an angel of light. That
we may fecure ourfelves, then, from his lubtil in-
fluence, we mufl mortify our lufts, rule our paf-
fions, reftrain the wild iallies of fancy, and follow
the plain di6lates of divine revelation. Our moth-
er Eve was not drawn into difobedience, until flie
began to liftento the devil's perverfe interpretation
of God's command, and to imagine there might be
in it fome hidden fenfe, which her own fagacity
had not difcovered. The Apoftle exprelFes his
concern for the Corinthians, *' lefl;, as the ferpent
beguiled Eve through his fubtilty, fo their minds
fhould be corrupted from the fimolicity that is in
Chrift."
IV. The Apoftle fays, *' We all, in time paft,'
had our converfation among the children of difo-''
t
134 Duties of the [Serm. X.
bedience, in the lulls of the flefh, fulfilling the de-
fires of the fllefh and of the mind."
The wickednefs of finners confifts, not merely in
their evil works, but efpecially in the corrupt dif-
pofitions which prompt them to thofe works.
Thefe difpofitions are of two forts ; " the lujls of
the Jlejh ; and the defires of the Jl(Jh and of the
mind ;" or of the ficjhly mind the mind funk into
a lenfual frame, and devoted to carnal interefts.
The luRs of ihQjleJh, properly fo called, are the
vices of fenfuality, which have their origin imme-
diately from the flefh ; fuch as intemperance, un-
cleannefs, debauchery and excefs of riot. The de-
fires of the flefhly mind are the lufls which arife
from the corruption of the mind in its connexion
witli fleih ; fuch as pride, malice, envy, wrath, ha-
tred, ambition and covetoufnefs. Thefe two forts
of fins the, Apollle diftinguifhcsin his epiftle to Ti-
tus. " We once ferved divers lulls and pleafures
and we lived in malice and envy, hateful, and
hating one an.ofcher."
The Apoille fays, ''We all had our converfatioa
in tiic lufls of the flefh."
Every unrenewed perfon is under the power of a
carna] mine]. No man, indeed, lives in the indul-
gence of every lull ; for fome lufls are inconfillent
with others ; and that which predominates will nat-
urally exclude thofe which oppofe the gratification
ofiticir. Covetoufnefs makes fome men temper-
ate; and pi idc makes others liberal. The denial
of particular lufls, is not a conclufive evidence of a
fantlified heart. If any man be in Chrifl, he is a
new creature, all things are become new." Though
no man indulges every vice, yet every unregener-
ate man obeys the carnal mind in fome way or oth-
er ; and whoever is under the dominion of any un-
godly lull, vicious habit, or evil pafhon, is in a
ftate of unregeneracy.
StrxM. X.] Chriftiun Religion* Xgg
V. 'The Apoftie adds, "We were by nature chil-
dren of wrath, even as others." The words are
parallel to thofe in the 5th chapter ; *' No unclean
perfon or covetous man, who is ari idolater, hath
an/ inheritance in the kingdom of Chrift and of
God. Let not uncleannefs or covetoufnefs be once
named among you, for becaufe of thefe things, Com-
eth the- wrath of God upon the children of difobe-
dience."
The Apoflle here exprefsly warns us, that the
indulgence of carnal lulls and paffions , brings on
men the wrath of God. A mind funk into carnal-
ity is incapable of a rational felicity ; it is mifera-
ble in itfelf, and from its own corruption and per-
verfenefs.
Man is by the Author of his nature endued with
reafon, as the fuperior, prcfiding faculty. If this
is fubjeled to the lulls and paffions, the order of
nature is inverted, the law of creation violated, and
the Creator difhonored and offended.
Let no man plead, that by fulfilling the lulls of
the flefh and of the mind, he follows nature. The
Apoflle teaches us, that our nature is corrupted;
and therefore our buGnefs is not to obey its pro-
penlities, but to reiify its diforders. We are, hy
nature, children of difobedience and of wrath.
We come on the ftagc of the world, with fuch an
innate depravity, as draws us into evil and expofes
us to mifery. Now if our nature is depraved ana
the mind become carnal, then mere propenhiy and
blind inclination cannot be a rule to guide our
conducl. Reafon mud preiide over the paffions ;
and that it may prefide with equity, if: mull take
its diretlions from the lis^ht which God ha[s siveii
in the gofpel. The woik of renovation rcflorea
reafon to its place, and brings the flelh under its'
dominion.
By the word nature.'in our text,fome underRand
kabit ; and fuppofe the Apoftie to mean, " that hf
l5?
t^S Duties of the [[Serm, X.
cuftom and praftice we are become children of
wrath, having fulfilled the defires of the flefti."
But if we admit, that by nature the Apoftle intends
habit, Hill the fame conclufion will follow, that
human nature is in a ftate of depravity ; for he
fays, " We all had cur converfation in the lufts of
the flcfli.fulhilintT the defires of the flefh and mind,
and were children of wrath." If this is the char-
acter of all men, until they are renewed by grace,
we mull fuppofe,that fome moral difordcr has tak-
en place in our nature ; otherwife we carmot ac-
count for this univcrfal prevalence of wickednefs.
If there were in the mind no evil bias, but all were
inclined rather to virtue, than to vice.why are there
not fome a few at leafl who efcape thefe evil
habits, and obtain falvation without a renewal of
their nature ? Whatever be the fenfe of this partic-
ular word, the general doftrine is the fame, that
all have fmned ; and all need renovation by the
Spirit,and pardon through the blood of JefusChrifl,
We fee, from the Apoltlcs defcription, what is
the awful condition of impenitent finners. They
are dead in their fins, and condemned to eternal
death. They follow the corrupt ways of a guilty
world ; they are led captive by Satan ; they are
flavcs to the lufts of the flcfh and the paflions of
the mind; they are under the wrath of a holy
God. O finncrs, can you believe that this is your
condiLioii, and yet remain in thoughtlefs fecuri-
ty ? Awake : Flee from the wrath to come ; lay
hold on the hope, which the gofptl fets before you.
Sorryj perhaps '^^i'l lay, " This defcription a-
g'ccd w>il io the chaiader and condition of thof
arci'.r.; Ilcihvns but it will not apply to us, who
enjov ;!.( ;". '; A for we have never run to fuch
cxccdcs ill i': .IS they had."
1*0 it fo : Y^t remember, that this gofpel is the
gift cf God, c1t:(^ for it you are accoun:able. If
you h:ive not, like them, abandoned yourfelves to
Serm. X.] Chrijlian Religion, 137
the groffeft forms of vice ; it is becaufe you have
been placed under fuperior light, and enjoyed a
happier education. Elefs God who has made ycu
to differ ; and confider alfo, that, under your cir-
cumftances, lefs degrees of vice may involve you
in equal guilt with them. If you have that kno^.v-
ledge of God and religion thofe motives and en-
couragements to virtue thofe difcoveries of the
wrath of Godagainft all ungodlinefs and unright-
eoufnefs of men thofe hopes of pardon and grace
through a Savior, which they never had, therw the
excufes which might be pleaded for them, cannot
be admitted for you. And if they were children
of wrath, becaufe they walked according to the
courfe of this world indulging the lufls of the
fiefh and the defires of the mind, how much more
are you children of wrath, while you walk likethem.
Remember too. that though you may not have
indulged all the lulls and vices, which fome oth-
ers have done, yet, if you are children of difobe-
dience, you can no more be faved without reno-
vation of heart and repentance of fin, than they
can. And repentance, in its general nature,
muft be the fame in you, as in them j even a
change of heart from the love of fin, to the love
of God's commands. If you think this repent-
ance neceffary for fome grofs finncrs know, it
is as neceffary for you, as for them. If you be-
lieve, that great finners are children of wrath-
know, that all finners are fuch. And fuch are
you, while the love of fin reigns in your hearts,
although, hy the reftraints of God's Providence
and grace, you have been kept back from fome
prefumptuous fins. Think ferioufly on your guilt
and danger, and apply to God, who is rich in mer-
cy, that he would quicken you together with Chrift,
and raife you up, and make you to fit together
with him in heavenly places : For by grace ye arc
faved.
J 3
SERMON XL
EPHESIANS ii. 4, 5, 6, 7.
But God, rvho is rick in mercy, for his great love
wherezvith he loved us, even token we were dead in
fins, hath quickened us together with Chrijl, (by
grace ye are favtd) and hath raifed us up togethdc^
and made us Jit together in heavenly places in Chrijl
Jcfns, that in the ages to come he might Jhew the
exceeding riches of his grace in his kindnefs toward
v<s by Jefus Chrijl,
In llie preceding verfes, our Apoflle
defcribes the deplorable Hate in which the gofpel
found the Ephefians and other Gentile nations,
when it fir 11 came among them.
In the words now read we fhall contemplate,
the happv change which the gofpel made in them
the rich mercy of God in tffefting this change-
and the General purpofe of God's particular mercy
to them.
I. We will confider the happy change which
the gofpel made in the Ephchans a change' not
peculiar to tliem, but commcjft to all iincere be-
lievers. " He hath quickened us, raifed us up,
and made us fit together with Chrift.
1. lie h.uli quickened us, or made us alive with
Chrid, in oppofition to the flate before defcribed,
Y/hen we were dead in trefpaflcs and fins.
,;Serm. XI.] Chrijiian Religion* 139
True Chriftiaris are alive, as they have fpuimal
fenfes and appetites.
The ejies of their underjlanding are enlightened to
difcern the things of the fpirit of God in their truth
and importance. They look at things future and
unfeen, and regard them as real and prefent.
The heart of Jione is changed into a tender and
Jcnfible heart. They can now be pierced with the
convidion, and pained with the burden of fin
they feel their weaknefs and need of grace to help.
They tremble at God's word, and are afraid of his
judgments. They are watchful againft temptations,
and when fm furprifes them, their hearts y^izVd them
with godly forrow.
They favor the things which are of God. Hav-
ing ta/led that he is gracious, they hunger and thirjl
after frcfli fupplies of his grace, and defre the fin-
cere milk of his word, that they may grow thereby.
They are fervent in fpirit, ferving the Lord
jsealous to repent, and to maintain good works-
careful to know, and active to do God's will fo*
licitous to fecure his favor, and Hand approved in
his fight.
They have fpiritual motions. The divine prin-
ciple within them direls their thoughts toward
God, and their courfe toward heaven. They walk
with God in newnefs of life they run the way of
his commandments. Waiting on the Lord, ihey
renew their flrength, mount up with wings as ea-
gles ; they run and are not weary they walk and
faint not.
They have fpiritual pleafures, W'hich once they
were unacquainted with pleafures refulting from
a fenfe of God's favor from a confcioufnefs of
finccrity- from a hope of immortality from a
viftory over fin from communion with God and
from anticipaiions of glory.
They polfefs {'phitudl powers. Strengthened v,ith
might by the fpirit in the inner man, they can bear
1^^ Itiutiesdfih P^RM. Xt
afflidions with patience meet dangers with forti-
tudeperform duty with cheerfulnefs and en-
counter temptations with fuccefs.
They grow in grace. Senfible of the imperfe^ion
of all their attainments, they defire to ahoundmore
and more in knowledge, faith, love, and every good
work, and to reach the ftature of perfeQ; sien in
Chrift.
The Apoftle fays, " We are quickened together
tviih Chrijl.".
Our Ipiritual life comes through him* " He bare
our fins, that we, being dead to fin, fhould live to
righ-toufnefs." It is through his attonement and
intercciTion. that God grants the external means
of life, and his quickening Spirit to attend them.
*' We are faved by the renewing of the Holy Ghoft,
which God has fhed on us through Chrift/*
The fpiritual life in believers is conformed io
Chrijl. They have the fame mind which was in
him." His life is manifefted in them. Hence he
is faid to be formed in them, and they are faid tO
grow up in all things into him.
' 2. God hath raifed us up together with Chrift.
On the certainty of his refurre61ion depends the
credit of the gofpel. ** If he be not rifen, our
preaching is vain, and your faith is alfo vain.**
This being the foundation of the chriftian faith,
God took c.ire that it fhould be firmly eftabliflicd
by the circumftances of the fad ^by the teftimony
of angels and men of friends and enemies by
numerous miracles and by the fulfilment of di-
vers prediftions of the ancient prophets and of
the Savior himfeif. Hence the Apoftle fays, *' He
v.-as declared to be the Son of God with power, by
his refurreaion from the dead."
God is faid to have raifed up believers with him.
The pff/l time is ufcd for the future to exprefs the
ftrrtainty of the event. "^
^ERMr Xt.l| Chrijlian Rettpcn. 'i^t
His refurre6lion is the proof and the pattern osf
theirs.
It is the proof of theirs. " Now is Chrift rifen
and become the firft fruits of them that flcpt." The
firft fruits are the pledge of the harveft. " He is
the head of the body, the church, who is the begin-
ning, the firft born from the dead/' If the head
is railed, the members united to it will rife alfo.
** If we believe, that Jefus died and rofe again, ev-
en fo them that fleep in Jefus, will God bring with
him." Chrift's refurreftion fhews our refurredion
to be pofiible, and it confirms the truth of the gof-
pel, which declares the event fo be certain. ** God
has begotten us to a lively hopeby the refurreftion
of Chrift." On the ground of this affurance, be-
lievers are faid to be raifed with him.
His rcfurY^Q^ion is the pattern of theirs. "We
look for a Savior from heaven, who ftiali change
our vile body, that it may be faftiioned like to his
glorious body.'' Being planted together in the like-
inefs of his death, we fhall fpring up alfo in the like-,
nefs of his refurrc6lion." The Apoftle adds,
, 3. God hath made us ft together in heaveilly
places in Chrift.
Chrift's entrance into heaven, is a full proof of
the final falvation of believers. He as their friend
and patron is gone to prepare a place for them; to
take poft"effion of the purchafed inheritance and
keep it in referve until their arrival. They are
faid to fit with him in heaven, becaufe he fits there
for them, to take care of their intereft, and in due
time will bring them to fit where he is. *' Their
life is hid with Chrift in God, and when Chrift
fhall appear, they will appear with him in glory."
Their happinefs will greatly confift in being with
him. This was his prayer for his difciples ; "Fa-
ther, I will that they whom thou haft given me,
may be with me where 1 am, and behold ray glo-
ry," This was St, Paul's confolation in his perfe-
i4< Duties of the pEftM, XT;
cutions ; " If we be dead with him, we fhall alfa
live with him ; if we fuffer with him, we (hall alfo
reign with him." This was his joy in the profpeft
of death : *' We are confident and willing to be ab-
fent from the body, and p|-efent with the Lord."
How vail is ihe change produced in thofe who
have received the gofpel with faith and love !
Once dead in thtir fins, children of wrath, con-
demned to eternal puniftim'ent, they are now quick-
ened with Chrift, raifed up and made to fit with
him in heavenly places. They have pafTed from
death to life from guilt to pardon from enmity
to peace with God ; and of the children of wrath
they are become heirs of glory.
Our text leads us,
11. To contemplate the mercy of God in this
great change. " God, who is rich in mercy, for
his great love hath quickened us with Chrift. By
grace are ye faved."
Mercy is a particular branch of goodnefs, which
is a difpofition to communicate happinefs. Good-
nefs regards its objeQs as capable of happinefs.
Mercy rcfpefts them as beings in a ftate of mifery
or danger ; and it operates varioufly, according
to their circumftances, by averting, fufpending,
moderating, or preventing their mifery, or over-
ruling it to ihcir benefit.
The njtrcy of God is in fcripture illuftrated by
that companion which we feel in the view of oth-
ers in djilrefs. lie condefcends to fpeak after the
manner of men, and to reprefcnt himfelf as grieved
and even njjlided in our afni6lions, and as feeling
his heart turned, and his bnrvels moved, when he in-
flids on us his holy correflions. Suchcxprcfiions
are ufed, not to fignify th^t there is really any com-
motion in the divine mind, but to give us a more
familiar, as v.-cll as more exalted idea of th? di-
vine mercy.
" God is rich in mcrcv.'"
Serm. Xij Chrijllan Religion* 14^
His mercies are rich in extent. They are not
confined to us : They fill the earth they are great
unto the heavens they fpread over all his works.
They are rich in number. *' How precious are
God's thoughts toward us ! How great is the fum
of them ! If we would count them, they are more
than the fand."
They are rich in refpefl of cortjlancy. They flow
in an uninterrupted ftream. They endure continu-
ally. We are loaded with them daily. When we
lie down, and when we awake, we are flill with
God.
They are rich in variety. By them we are re-,.
lieved in trouble, fupplied in want, proteQed in
danger, comforted in forrow, guided in doubt, fe-
cured in temptation, flrengdiened in weaknefs and
preferved to ialvation. ur,
They are rich in value. " God is our fun and
fhield, he gives grace and glory, and no good thing
will he withhold from them who walk uprightly."
The Apoflle, having afferted in general terms,
that God is rich in mercy, feiects a particular in-
ilance to illuflrate the dodrine. *' For the great
love, wherewith he loved us, when we were dead
in Cn, he hath quickened us with Chiift." And
greater love cannot be imagined.
Hejirjl loved us. His love to us originated with
himfelf. *' He faved and called us, not according
to our works, for we we were dead in fins, but ac-
cording to his own purpofe and grace." *' It was
in his own felfmoving mercy, that he gave his Son
to be a propitiation for us that he bleffed the
world with the light of revelation that he affign-
ed us a place within this glorious light that he
hath ftrined into any of our hearts and given the
light of the knowledge of his glory in the face of
his Son.
His love appears the greater, becaufe it is exer-
pifed toward us, through Jefas Chrrft. <' He that
J44 Putie$ of the f Sjerm, XI,
delivered up his Son for us, how fliall he not with
him alfo, freely give us all things ?"
His love fhines ftili brighter, when we confider
what a Being he is.
He is infinitely ah^ve us, " He humbles
himfelf to behold the things which are in heav-
en i" much more to regard the things which are
on earth. We tread on worms and infefts without
concern, for we think them too impotent to take
revenge, and too contemptable to deferve regard.
Does God treat us with this indifference ? The
flars are not clean in his fight : How much lefs
man who is a worm ?" -" Yet he vifits us every
moment."
He \s ftlfsiifficient. His happinefs is in himfelf.
** If we fin, what do we to him ? And if we arc
righteous, what receiveth he at our hands ?" His
mercy is wholly difmtereftcd. It is what we did not
deferve, and cannot remunerate. Our impotence
cannot give, nor can his fulnefs receive a recom-
penfe.
" He is not worfhipped by men's hands, as if
he needed any thing." All creation was his work,
and is at his command. If this were not fufficicnt
for his purpofe, he, who has the refidue of the
Spirit, can call into exiflince other fyftems to dif-
play his goodnefs, wiidom and power. There is
reafon to believe, that men make but a fmall part
of the intelligent univerfe. Certainly there arc
orders far more noble than we ; and probably they
are far more numerous. How wonderful it is, that
amidft the immenfity of God's works, our race is
fo mercifully remembered !
His mercy appears more rich and glorious, when
we contemplate it in connexion with his purity.
His holinefs abhors fin, and yet his mercy can for-
give it. Ourrcadincfs to forgive is often an indif-
ference to fin, rather than a love of mercy. But
God's mercy to finncrs is not at all rcftrained by
SiRM. XL] Chrijlian Religion, " 145
his hatred of their fins. He would not that any
fiiould perifh, but that all fhould come to repent-
ance ; and them who repent he abundantly par-
dons.
The gofpel gives us the moft exalted concep-
tions of God's charafter. That he is good and
merciful is a di6late of reafon : But that great love
wherewith he loved us is difcovered only by the
revelation of Chrift. The light of nature, whatev-
er hints it may be fuppofed to give us concerning
the charadler of God, could never teach us that he
will be merciful to /inner s merciful to us mer-
ciful in this or that particular way ; for his mercy
is directed by wifdom ; and we q^innot determine
how, and to whom it will be exercifed, becaufe
without information from him, we cannot judge
what his wifdom will fee to be befl. To revela-
tion therefore we are wholly indebted for our af-
furance, that God will pardon fin on repentance,
give his Spirit to them who afk it, and beftow e-
ternal life on them who patiently continue in well
doing.
III. We are, laftly, to confider th^ general ^mT'
pofe of God's particular mercy to thefe Ephefians.
" God quickened them that in the ages to come he
might fkew the exceeding riches of his grace in his
kindnefs to themhy Jefus Chrift." " For this caufe
alfo Paul obtained mercy, that in him firft Jefus
Chrift might fliew forth all longfuffering for a
pattern to them who fhould afterward believe."
God's ways are not as ours. It is by a labored
procefs that we accomplifti a fingle purpofe : He
by the fame means brings about many purpofes.
In the exercifes of his mercy toward particular
finners he defigns not their benefit only, but that of
others alfo. His mercy in reclaiming one tranf-
greftbr may operate to the falvation of thoufands irt
ages to come. The converfion of this finner not
f^nly encourages others to feek God's mercy. bu?t
J4^ Duties of the pRM. Xl.-
alfo places this perfon in a fituation for more ex-
tenfive ufefulncfs. He who before deftroyed, now
promotes much good. What a vaft and lading
benefit to the world was the converfion of the A-
polUe Paul ? He obtained mercy, not for his own
fake only, but rather that he might Hand an en-
couraging pattern of divine grace, and might go
and preach amono^ the nations the unfearchable
riches ol Chrifl. Paul calls himfelf the chief of
finners. Some not fo guilty as he, may have per-
ilhed in their fins. Is God partisil then in bellow-
ing his grace ? No ; but he is fovereign. And
may he not do what he will with his own ? They
who perifh have abufed and forfeited his graco.
Is he unjiift in withdrawing it ? What if fome
more criminal than thefe are recovered by abund-^
ant grace ? Is there unrighteoufnefs with God ?
'Ety no means : For the recovery of thefe is defign-
ed for the benefit of many, and is a prejudice to
none. Paul, who had been a great finncr, was re-
claimed by a divine voice and fupernatural light
from heaven. Why was not the fame favor vouch-
fafed to many others, who had done lefs than he
to injure Chrill's caufe ? The anfwcr is; God hadi
done much for them : They had no ground of
complaint. But he reclaimed this offender, be-
caufe he was a fit inllrument to carry into efe6l
the grand purpofcs of grace, in behalf of fallen
men. " He was a chofen vcffel to bear Chrill's
name before the Gcniiles and kings, and the child-
ren of Ifracl." His capacity, education and cir-
cumflancos, rendered him a proper perfon to be em*
ployed n\ fpicading the gofpel. And therefore,
(iod's fpccial mercy to him in his converfion, wasr
p.'ncrai s^ocdnclN to mankind.
The gofpcl dilpcniation, in which wc are more
immcdi itcly concerned, was intended to feive fome
uicful purpolcs among other intelligences. Chrift
is made Iicad o\ cr all things in hcav;n. ai well as
Serm. XI.] Chrijlian Religion, i^^r
in earth. The angels defire to look into the mar-
vellous fchetne of man's redemption. The un-
fearchable riches of Chrift; are preached to men,
not only to make them underftand the my fiery,
which from the beginning has been hidden in God,
but alfo that unto principalities and powers, in
heavenly places, might be known by the church,
the manifold wifdom of God.
And not only God's gracious difpenfation to
fallen men, but alfo his righteous feverity toward
irreclaimable offenders, is deligned for extenlive
beneficial influence. His providential chaftenings
are intended for the warning of beholders, as well
as for the reformation of the fufferers. His judg-
ments are fent abroad, that the inhabitants of the
world may learn righteoufnefs. And even the fi-
nal punilhment of the impenitent may probably
promote fome of the benevolent ends of God's
moral government, and be forever of ufe to other
intelligent beings.
We are not to imagine, that God will injure one
for the greater good of another^ or of a number.
To infli6l undeferved punifhment, would be injuf-
tice to the involuntary fufferers, whatever benefit
might refult to others. And there is no unrigh-
teoufnefs with God. But we may fuppofe, that
his wifdom and goodnefs will make the jull pun-
ifhment of particular offenders, redound to the
greater and more extenfivc happinefs of his virtu-
ous fubjefts. We know not but the moft rigor-
ous a6ls of his jullice may, in fome view or other,
be a6ls of mercy and goodnefs.
How Ihould we be filled with admiration of that
Being, whofe particular favors are general kind-
neffes ; whofe righteous judgments are als of
goodnefs ; and who in the exercifcs of his jullice
makes mercy triumphant ?
What abundant caufe of gratitude have we, for
the diCcoveries of divine grace, made to us in the
J 48 Duties of the, &c. f^ERii. XI.
gofpel ? What elfe could fave the finner, roufedi
to an apprehendon of his own guilt and of God's
juftice, from running into diflraflion and defpair ?
Nature gives him no more reafon to conclude, that
God will pardon him on future repentance j thaa
that he will punifli him for pall difobedience.
And be fare, when he finds his repentance imper-
fect, his refolutions unliable, his offences agairi
repeated, and his ftrength unequal to the conquett:
of his vicious habits, what pofitive hope can na^.
ture give him, that God will aflift him by his grace
or pardon him by his mercy ? To the awakened
finner the gofpel comes as tidings of great joy*
Let believers adore the riches of God's gracd.
Some in the high road to deftrudlion have been.
mercifully arretted and reclaimed. Thefe fliould
love much. And even they who have earlier found
mercy in the diligent ufe of means, muft acknowl-
edge, that by the grace of God they are what they
are.
Every unreclaimed finner muft be utterly inex.*
cufeable ; for he has received the grace of God ia
vain.
Let the awakened b^ encouraged to feek falvi-
tion. Draw hope from the examples of God'$
mercy to others ; improve every good beginningiii
yourlelves j let every convi6tion excite you to feek
more grace ; wait upon God, and hcspeinliis mer-
cy, that the work begun in you will be performed
to the day of Chrilt.
-r^^
SERMON XII.
EPHESIANS ii. 8, 9,10.
i'or hy grace are yefaved through faith, and thdt not
of yourf elves, it is the gift of God : Not of work's
lejl any manfnoidd boajl ; for we are his workman^
Jhip, created in Chrif Jefus unto good works, zvtiicn
God hath before ordained^ that wefhould iualk i^
them,
T_ .; ; .-,
HE Apoftle here afferts/in general
terms, that our falvation is of grace. This is an ob-
vious conclufion from the doclrine already piopof-
ed and proved. If, when we were dead in lins,
God hath quickened us and raifcd us up with Chrift,
our falvaiion can be only in a way of grace; tor
they who are dead, furely can do nothing which
fhould deferve fo mighty an interpofition for their
recovery.
In what fenfe our falvation is of grace the Apof-
tle next explains. It is not of ourftlvcs ; it is the
gift of God, That which is a gilt from God, with-
out any right of demand on our part, is of gracCo
As the gofpel finds us involved in guilt, flaves to
the world, and children of v/rath, we can pietend
no claim to falvation : If we obtain it, we rauft b"^
wholly indebted to divine mercy.
150 Duties of the [Serm. XIL
This truth the Apoftle farther illiz Urates by Hat-
ing the manncrm which we are faved. We are fay-
ed by faith, not of works, lejl any man fhould hoafi.
The great condition of our falvation is faith ; and
this in its nature includes a reliance on the promife
of God. And if falvation comes to us in confe-
qucnce of our trailing in the promife which God
has freely made, it comes only by grace. Not of
luorks, left any man fp'uld hoafi. Works, indeed, are
necelfary to falvation, for God hath ordained that we
jhould ujalk in them : But works give us no caufe of
bnsding ; for w& are created in Chrftjfus unto good
works.
We will here confider, How we are faved by
faith illuftrate the influence that works have iii
our falvation ^^and fhew that our falvation. though
conne6led with works, is noi: the lefs of grace.
1. We will conlidcr, How we are faved by, or
through faith. *
The falvation here intended, the Apoftle defcribes
in the former chapter, and in the preceding verfes
of this. It is a deliverance from that ruined ftate
into which the apollacy has plunged us, and a ref-
foration to the divine favdr with all its happy ef^
fetts. It is begun here in the pardon of fm ; it
is completed in the enjoyment of the glorious rich-
es of the heavenly inheritance, and in our fitting
with Chrid jefus, who is now on the right hand of
the thror.G of God.
The faith, through which we are faved, is ex-
prelfed by "our trujtmg, and believing in Chrift, af-
ter we have heard the word of truth and the gofpel
of our falvation." This faith is accompanied with
a divine power which quickens and raifcs the foul,
once dead in fm, to a fpiritual life in conformity
to the pattern of Chrilt. The fruit of faith is our
being feaUd and fanftifiied by the Spirit of promife,
and having in our louls an earncfl of the future in*
hcritancc.
Serm. XII.] Chrijlian Religion, i^i
To form an idea of the nature of faving faith,
we need only to confider, what we ourfclves are,
and what the gofpel of Chrift is. We are fallen,
guilty creatures, children of difobedience, worthy
of death. The gofpel is a difcovery of the way of
falvation through Jefus Chrift. Faith, therefore,
is the content and fubmiflion of the foul to this
way of falvation. It is fuch a perfualion, that Je-
fus is the Son of God and the Savidr of men, and
fuch a deiire and erjpeftatidn of falvation through
him, as engages us to commit our fouls to his care;
and devote our lives to his fervice. The operation
of faith, is to caft down our vain imaginations, t6
humble within us every high thing which exalts
itfelf againft the knovvledge'of God, and to btin^
into captivity every thought to the obdience of
Chrift.
When we are faid to be faved by faith, thefe
two things are implied, That without faith we can-
not be faved and that all who have faith will be
faved.
1. The expreflion implies, that without faith we
cannot be faved.
This is the exprefs doClrine of our divine Savior,
"Ifye believe not that I am he, ye ftialldie in your
fms. He that believeth not is condemned already.
He fliall not fee life, but the wrath of God abidetil
on him."
Faith is necefiary iri the appolntlnent of God.
As falvation is his gift, fo he has ftated the terms
on which he will beftow it; and it is ^bfurd to
^xpeft it oh any other. Obftlnate unbelief is a
refufal of that plan of falvation, wliich his wifdom
has fixed ; arid therefore a rejedlion of falvation,
Itfelf.
Faith is neceffary in the nature of the cafe ; for
"when falvation is offered in a particular way, out*
refufing to accent it in this wav. difcovcrs fuch pride
* K g
1^2 Duties of the [Serm. XII.
and perveiTencfs of heart as render us incapable of
enjoying it in any way.
Whatever knowledge we have of the do6lrines
of the gofpel, if "this knowledge is, not accompanied
with fuch a belief of thofe do6lrines as gives thera
a, humbling and purifying influence, it cannot fave
us. The knowledge of religion, if it is only fpec-
ulafive, is, hke other fpeculative knowledge, ufelefs
and vain. If a man have all knowledge, and have
not charity, he is nothing. Knowledge pufFeihup;
bul charity edifieth.
Morality wuhout faith will not fave us. Moral-
ity, indeed, in the largeft fenfe of the word, com-
piifcs the whole of reHgion not only external
good works, but a right temper of heart not only
the focial virtues, juilice, truth and honefly ; but
the graces of piety, love to God and faith in the
Redeemer. But morality, taken in the vulgar fenfe
for the external pradice of virtue, and a freedom
from grofs impiety and wickednefs, will not avail
to our falvation. There mufl be purity of heart ;
And wherever this takes place, there, will be a hum-
ble fubmillion to, and reliance on that glorious Me-
diator, whom God has appointed and revealed.
It is morally righl,that we fhould regard all beings
according to their known relations to us. And fince
Chviit is exhibited to us in the chara6ler and rela-
tion (f a Redeemer, it is as realbnable and necef-
fary, tliat wc fiiould regard and truft him in this
relation, as that we ihould love and fear God.
And it is as abfurd for us, who enjoy the gofpel,
to pretend to virtue and piety without faith in
ChriR, as without reverence to the Deity.
2. The exj)rcirion in the text implies, that all
who have faiih will be faved.
This the goi'pcl cxprcfsiy declares and promifes
in a variety of u-rms and phrafcs, which are fo fa-
miliar to you, thit I need not rehearfe them.
Serm. XII.] Chtijlian Religion, 153
When we read thofe paflages, which contain ihc
promiles of falvation to faith, we muft alwa) s keep
in mind, what the gofpel means by faith not a
mere affent to, and profefTion of tJie truth ; but
fuch a belief as purifies the heart and governs the
life. Salvation is promifcd to repentance and to
obedience, as well as to faith ; for thef/ are all
connefted tos^ether, and each includes the other.
Faith fuppofes a convi6iion of fm and a fenfe of
guilt ; for without thefe we fhall not feel our need
of falvation, nor apply tojefus for it. A foul hum-
bled for fm, and iecking deHverance from it, will
form refoluiions againll it, and purpofes of new
obedience. It is therefore abfurd to fay, that a be-
liever will be faved by his faith, though he contin-
ues in the pralice of fm ; for the indulgence of (in
is inconfiflent with faith. A believer, through er-
ror of judgment, infirmity of nature, or, force of
temptation, may, contrary (o his general difpofi-
tion, be betrayed into particular mifcarriages ; but
there cannot be allowed and cuRomary difobedi-
ence to the gofpel, where real faith exifts, becaufe
that is contrary to the nature of faith.
Whoever believes with the faith, which the Apof-
tle defcribes in this epiftle, will be faved ; for he
has has the promife of falvation he is prepared
for it God has wrought him to it and already giv*
en him the earnefts of it. Whatever his former
life has been whatever crimes he has committed ^
whatever guilt he has contra6led, yet, on his thus
fubmitiing to the government, and relying on the
power and grace of Chrift, he is juflified and ac-
cepted : His fins are forgiven, and his eternal hap-
pinefs is fecured. As his paft fins, now fincerely
repented of, do not exclude him from favor, fo
nei;her will his future imperfe6lions nullify his
pardon ; for he lives by faith in the Son of God,
and his faith operates to vigilance, felfcxaminaiion
and renewed excrcifes of repentance. " There is
K a
154 Duties of the fSzRM. Xllt .
i^o condemnation to them who are in Chrift J'efus,
who walk not afier the ficlb, but after the Spirit/'
I proceed,
II. To {hew what place and influence works have
in our falvation. The Apoftle fays, " We are not
faved of works, lell any man fliould boaft ;" and
yet adds, '' We are created to good works, which
God hath ordained that we fhould walk in them."
He fignifies, that works have fome concern in our
fahation ; but not fuch a concern as gives caufeof
boading. It will be proper for us to Itate this dif-
tinclion.
1. W^c will confider, iri what fcnfe our falvation
is not of works.
In genera], it is not of woiks in fuch a fenfe,that
any man can boaft. Whatever place works have
in the (cheme of gofpel religion, (hey give no pre-
tence to bo^n, that we are faved of ourfelves.
(i.) We arc not faved by works, confidered as a*
fulfilment of the origioal law of nature. The law
of God requires pcrfcclion, and condemns every
man, who continues not in all things written there-
in. It is the nature of a law to demand a full
compliance with itfelf. To fuppofe that it fhould
point out duly, and yet allow a deviation from it,
is a coniradi6lion. As all have fmned, none can
be faved un the foot of works, or of obedience to
the law. All are already condemned for having
violated this law, and no future woiks can reverfe
this condcninatioTi.
In the quefiion concerning the efficacy of good
woiks to jullification before God, it is necelfary
that we dillingu;f}i between good works in general,
and th()f(; of fallen men in particular If ihe quef-
tion be. Win the r an innocent being will be accept-
ed on ih'^ foot C'f his innocence, ami lewarded ac-
cording to his-iightcoufmfs, rcafon anfwers in the
:iffi;mati\ c ; and fo anfwers the Apofl.Ic : "The
T.ian ihut doth tlv: tilings contained jn the law, {hall
Serm. XII.] Chrijlian Religion. 155
live in them." " To him that worketh," according
to the tenor of the law, continuing in all things
written in it, *' The reward is not reckoned of grace,
but of debt ;" not as beftowed by the grace of God
through a Mediator, but as due according to the
tenor of the law, which promifes life to obediencj.
If a man obeys God in all fhings, he needs no par-
don, for he is expofed to no punifhment ; but may
rely on the purity and jullice of God to treat him
according to his innocence. But if the queftion
be, Whether the good works of fuch beings as W6
are, can claim a reward, the ftate of the queftion is
altered; for we are already under condemnation
for our evil works. On the foot of juftice we can
claim no more, than not to be punifhed beyond
our defer ts. We cannot demand a reward for the
good we fhall do ; for juftice condemns us already
for the evil we have done. If our pa ft: tranfgref-
fions are forgiven, and our future obedience re-
warded, it mull be merely on the foot of grace and
bounty.
(2.) We are not faved by virtue of any works
done before faith in Chrifl ; for none of thefe are
properly good. " W^e are God's workmanfliip cre-
ated in Chrill Jefus to good works." If it is in
confcquence of our being created of God in Chrifl; ,
that we perform works really good, then we are not
faved of works, in fuch a fenfe as gives caufe for
boafting. For evidently we cannot boaft a claim
to life on the foot of thofe works, which we per-
form only by the grace of God. We cannot fay,
we ddferve heaven for thofe good things which wc
have done by God's working in us to will and to
do, of his good pleafure. So the Apoftle ftatcs the
cafe in his epiflle to Titus. *' We were fometime
fooiifh and difobedient, ferving divers lulls and
pieafures ; but after the kindnefs and love of God
toward man appeared, not by works of righteouf-
nefs which we had done, but according to his mcr-
K4
i^O Duties of the J^Serm. XII.
cy he faved us, by the wafhing of regeneration,and
renewing of the holy Ghoft, which he hath fhedon
us abundantly through Jefus Chrift our Savior,
that being jUilified by his grace we might be made
heirs according to the hope of eternal life." Be-
lievers are not faved by their works, for they be-
come entitled to falvation by faith,before they per-
form works properly good. When that temper is
found in ihcm which leads to thofe works, they are
accepted, even before there is a difplay of the tem-
per in the works themfelves. Apd if they fhould
be removed, at this crifis, doubtlefs the omnifcient
God, who in fuch cafes, calls things which are not,
as if they were, approves and rewards thofe works
of holinefs which he difccrned in the Spirit of
mind, though there was not opportunity for the
aftual performance of them.
In thcfe refpels we are not faved of works. But
yet,
2. There is a fenfe in which good works are of
abrolutc neceflity to falvation. So the Apoftle
teaches us, when he fays, "We are created in Chrift
jefus to good works, which God has ordained, that
we fliould walk in them."
( 1.) They are neccifary, as being radically in-
cluded in that faith by which we are faved. '*As
the body without the Spirit is dead, fo faith with-
out works is dead alfo." Faith, as we have ob-
fcrvcd. includes repentance of fins that are paft.and
a dcdicaiion of our future lives to the fervicc of
CiuiiL The word of God cffe6tually works in
thcni v!v) bc]i;:vc. Adifpofition to works of i*ight-
<f)ii!ti( fs. is ;is cllcntial to faitii. and therefore as
ii; (( ifi) V to r.iivaiion, as a trull in the nghteouf-
:i( f; fif ih?. Red cmcr. The man, who, prefuming
thit he has I>cli(>v(d to the fiving ol his foul, rec-
onc-.jt s Iii:r.(v,U to a wicked life-, docs but deceive
^ jv own hcirt ; i';c troth is not in him.
Serm. XII. ]| Chrijlian Religion. 15,7
(2.) A temper difpoCng us to good works, is a
neceffary qualification for heaven. "Except a man
be born again, he cannot fee the kingdom of God.'"
And one that is born again, is created in Chrift un-
to good works. " Without holinefs no man can
fee the Lord." " Into heaven nothing enters that
defiles." Wfiatever pretenfions we may make to
faith and the new creature, yet if we have not put
off the old man which is corrupt according to de-
ceitful lulls, and put on the new man, which after
God is created in rigbteoufnefs and true hoIinefs.it
is manifell, that we are not renewed in the Spirit
of our mind, nor have learnt the truth, as it is in.
Jefus. H^nce,
(3.) Works are neceffary as evidences of our
faith in Chrift, and of our title to heaven.
As thefe are the fruits of faith, fo by them its
fmcerity is proved. This was the Apoftle's rejoic-
ing, the teftimony of his confcience, that in fim-
plicity and godly finccrity, he had his converfaticn
in the world. His periuafion, that there was laid
up for him a crown of rigbteoufnefs, arofe from a
confcioufnefs, that he had fought a good fight, and
kept the faith. He exhorts Chriftians to give dil-
igence unto the full affurance of hope, and, for
this purpofc, to be followers of them, xvho through
faith and patience inherit the promifcs.
(4.) Good v.-o)ks cffcntiaily belong to rcligicii.
They are binding upon us in the obvious rcafon of
things, and by the exprefs command of God. That
we fhould honor and worfliip the great and glori-
ous Creator, on whom we continually depend-
that we fhould be juft, faithful and beneficent to
our fellow men, with whom we are nearly conned-
ed that we fhould ufe the bounties of heaven wiih
fobiicty and temperance and that we fhould bring
our appetites and paiTions under the dominion of
our reafon, which is the fuperior faculty of man, is
p-aturally fit and right, and explicitly required in
t^h Duties of the [Serm. XII;
the divine word. Nothing can remove or diminifti
our obligation to be (uch manner of perfons in all
our convevfation : Left we fhould imagine, that
faith fuperfedes this obligation, the gofpel gives it in
charge, '* that they who have believed in God fhould
be careful to maintain good works, becaufe they
are profitable to men." The Apoftle with abhor-
rence repels the fuggeftion, that Chriflians, becaufe
they are under grace, may therefore continue in
fin ; for, fays he, " How fhall they who are dead
lo fin, live any longer therein ?"
(5.) Works are necelfary to adorn our profef-
fions, and honor our religion before men. Chrif-
lians are exhorted to exhibit the virtues of the gof-
pel in their common converfation, that the word of
God may not be blafphemed, nor the way of truth
evil fpoken of; but, on the contrary, the enemies
of religion, beholding in the profeffors of it, a pat-
tern of good works, may glorify God jn the day of
vifitation.
Laflly : Woiks are ncccffary, as by them we are
to be judged in the great day of the Lord. This is
the conflaiit doftrine of the gofpel, that jefusChrifr,
to whom all judgment is committed, will render to'
cverv man according to his works according to
the deeds done in the body. Though heaven is
the purchafe of Chrift, yet it is promifed only to
them who feek it by a patient continuance in well
doing. They only who do the commandments
Iiavc rirlit to enter into the holy city. Though the
rightcoulncrs of the Redeemer, and not our own,
is the ground of our acceptance ; yet, for the cn-
rouragument of virtue and holinefs,God allures us,
ili.it the future happincfs of believers will be meaf-
:'.Kcl out to tiietn, in a greater or lefs degree, ac-
< ording as ihcy have more or lefs abounded in
works of righteoufnefs. " Let us therefore be flcd-
f.ifl and umno\ cable, always abounding in the
Serm. XII.] Chrijllan ReUgicn. I59
work of the Lord, for as much as we know, that
our labor is not in vain in the Lord."
III. Our laft obfervation is, that the necefiTity of
works does not diminifli the grace of God in our
falvation, nor afford us any pretence for boafting.
The whole fcheme of redemption originated in
God's felf moving mercy. It was not the works or
the prayers of men th^t brought Jefus down from
heaven ; but the preventing grace and love of God
that gave his Son to die for their fins. It was not
their fagacity which difcovered; but his wifdom
which revealed this glorious Savior, and the mar-
veilqus plan of falvation through him. It was not
their will that fixed -, but his fovereign grace that
ftated the terms of falvation ; and his promife is
the foundation of our hope. Neither our faith,
nor repentance, nor works can be confidered as
making atonement for pad fins: That our falva-
tion (lands in connexion with thefe terms, is owing
wholly to the grace of God. It is of grace, that
we are brought to a knowledge of, and faith in Je-
fus, and are difpofed to the performance of works
really good. * Faith is the gift of God." The
means of faith are from him : The word of revela-
tion is not our procurement, but his gracious bc-
Ilowment. It is by his kind iTifluence, that we are
excited to atiend on the inftruftions of his word.
It is his Spirit, that gives the word a faving power.
" We are his workmanfhip, created in Chriii [cfus
to good works." " By the grace of God," fays St.
Paul, " 1 am what I am." It i. by the power of
God, that we are kept through faith unto falvation.
If we live, yet we live not by ourfelves, but Chrift
liveth in us. If we labor, it is not by our own
power, but by the grace of God whicli is with us.
Our fpiiitual fervices are acceprable only by Je-
fus Chrifl:, not hy their own intrinfic worth Were
our works ever fo perfect, yet between them and the
reward promifed to them, there is no proportion.
l5o Duties of the ^. [Serm. XII.
Therefore, though believos have their fruit unto
holinefs, and the end evcrlafting ]ife, yet ihis is the
gift of God through Jefus Chrift our Lord.
IMPROVEMENT.
1* Humility effentially belongs to the Chriflian
temper. The believer perceives his own unwor-
thinefs, and his dependence on the grace of God.
He knows he has no caufe for boafling, and he
feels no difpofition to it. Where faith operates,
the foul is humbled. So faith ufed to operate,and
fo it does flill. They who, on the apprehenfion of
a title to falvation, are puffed up with pride in
thcmfelves, and contempt of others, difcover man-
ifeft figns of the want of gofpelfaiih.
2. The mighty preparation which God has made
for our recovery from the ruins of the apoftacy,
teaches us, that the human race is of great impor-
tance in the fcale of rational beincrs, and in the
ichcmc of God's univcrlal government. Though
in or.rfclvcs we are unworthy of God's notice, yet
\\v has done much for us more than we could
have afked more than we can eve n think. He'
mult. then, have fome great defigns to accomplifh
b\' us. His glory is in fome way or other to be
w onflcrfully difplayed in us. Let us now fall in
vviih the defign of his rich mercy and f;racejefl; here-
aiitr, v.(> fhoukl Hand (;verlaRing monum.ents of
Jus luful jullice, againfl perverlencls and ingrat-
itude.
3. It infinitely concerns us to comply with the
pr(po(als of the golpcl.
A falvaiion procured in the mnnner which the
gofpel dilrovc.rs. is gre.if: and important beyond ail
iaiagmalion. If wc ncglecl this, propojtionably
111 cat and awful v.-ill be our dcHrudion. If with-
f;ut the gi;ice here revealed, our flatc would be
^. rxtched and hnpelef-) : How dreadful mud be the
Serm. XII.] Chrijflian Religion^ .. i5i
condition of thKife who rejeft this grace ? If he
v*^ho finned againfl the law/ fell under a fentence
of death, without any mercy promifed him, How
fore will be the punifhment of thofe, who defpifc
tiie grace and grieve the Spirit of God, and tread
under foot the blood of a dying Savior ?
4. Let no man flatter himfelf, that he is in a Hate
of falvation, as long as he lives in the negleft of
good works.
Thefe are the fruits of that faith by which we are
faved. If thefe are wanting, the root of the matter
is not in us. The hope,comfort and joy, of Chrif-
tian profelforsj mufl; greatly depend on their care
to maintain thofe works, to v;hich true believers
are created, and which God has ordained that they
fhould walk in them. They who rife to the joy
of hope, on fome tranhent religious exercifes, be-
foie they have had opportunity to manifeft their
finccrity, by the performance of religious duties,
greatly diflionor religion and dangeroufly impofe
on themfelves. And they who. prefume to pro-
nounce others in a converted flate, before their faith
has appeared in its works, and their repentance in
its fruits, it is to be feared often flatter deluded fouls
to their eternal deflru6tion.
5. Let us be careful, that we miflake not the na-
ture of good works.
Vv'oiks really good mufl: proceed from a good
principle from a principle of faith. And as faith
is a belief of the gofpel, fo works flowing from it
will be conformed to the gofpel. They will be ac-
companied with a correfpondent temper, regulated
hy the divine precepts, and produced hy the influ-
ence of gofpel doClrines. If then we believe that
we are God's workmanfhip, let us walk worthy of
the Lord to all pleafing, and abound in all the
fruits of righteoufnefs, which are by Jcfus Chiift,
unto the glory and praife of God.
SERMON XIIL
EPHESIANS ii. ii, 12.
Wherefore remember, thai ye were in time pajfed Gen-
tiles in ihejlrjh, who are calUd uncircvmciffion b'f
that which is called the circumc -Jfion in the Jlejh made
by hands ; that, at that time, ye were without Chrtjly
being aliens Jrovi the commonwealth oj If^ael, and
Jlrangers from the covenants of promife, having no
hope, and without God in the world*
As the Ephefian church confifled
partly of Jews, and partly of Gentiles, the Apoflle
in tl)is letter addreH'ts himfejf fometimcs to the one,
and fomctimes to the other feparately, and often
to both jointly. The palTage now read, he direfts
to tlic believers, who in time pafl were Gentiles iu
the flcili." lie fays in (he following words, ' Ye,
who loinctimes were afar off, are made nigh by thei
blood of Chrifl.' In what rcfpcls they once were
afdr off, he explains, in the words chofen for our
text. The following part of the chapter defcribes
their pie(cnt nearncfs.
What is now before us is to (hew, in what re-
fpetls thcfe Kphefians, before their convcrfion to the
faith of Chrid, were at a di fiance from God ; and
how the dcfcription here given of their unhappy
11 ale may be applied to fmr.crs under the gofpcl,
SEkM. Xlll.] Chrijlian Religion, a-^g
I. The Apoftle calls upon them to remember,
that " they were in time pad Gentiles in the flefh."
He admoniOies them not to forget ^he difmal
flate of Heathenifm out of which they had lately
been called ; but often to refled; upon it with at.
tcntion atid ferioufnefs, that they might ever main-
tain a humble fenfe of their own unworthinefs, and
awaken in their fouls thankful and admiring ap-
prehenfions of that grace which had wrought in
them fo glorious a change.
We are here taught that Chriftians, who have
been the favored fubjefts of God's renewing grace,
ought to remember their former guilty condition,
and the awful danger from which they have efcap-
ed. God fays to Jerufalem, after her happy ref-
toration, " Thou fhalt remember thy ways, and be
aftiamed. I will eftablifli my covenant with thee,
that thou may eft remember and be confounded,
and never open thy mouth any more beeaufe of
thy Ihame, when I am pacified toward thee for all
that thou haft dohe." The Apoftle Paul, after his
corivetTion to the gofpel, frequently reviews, and
deeply laments his former life, calling himfelf a
blafphemer, a perfecutor and chief of fmners, and
he acknowledges with grateful admiration, the
mercy of God, which had revealed Chrift in him,
and put him into the gofpel miniftry.
A recolledlion of former ilupidity, impenitence
and guilt keeps the Chriftian humble and watch-
ful, enlivens his gratitude to God, and warms his
zeal in religion. He is not difpofed to exalt him-
felf on account of the fpiritual change, which, he
hopes, has taken place in him : He is rather inclin-
ed to think others better than himfelf, being con-
fcious of greater vilenefs and guilt in himfelf, than
he can difcern in them. While he rejoices in the
humble perfuafion, that he is a new creature, hs
acknowledges, that by the grace of God he is what
he is, He adores that grace, which has placed him
-I'g^ Duties of the [Serm. Xlil.
under the means of falvation, and rendered thefe
means efFcftual to renew bis heart. He takes no
glory to himf'slf, but lives by faith in that grace
which has already formed him to a fpiritual tem-
per and life. They who, after a fuppofed conver-
fidn.:; forgetting what they once were, indulge a
conBdence in thcrnfelves and a contempt of others,
give fad proofs, that their converfioa is not froni
iin to God, but only from ftupidity to pride from
carclcirncls to vain glory.
II. The Apoftle reminds thefe Ephefian con-
verts of that contempt, with which they once had
been treated by the Jews. " Ye were called the
uncircumcifion by that which is called the circum-
cilion in the fleth made by hands."
\V^hen God chofe the feed of Abraham to be a
peculiar people to himfelf, he inftituted circumcif-
ion as a leal of his covenant with them, a maris
of diftinlion from heathens and idolaters, and a
fign of their high privileges and obligations. But
the Jews, in the latter period of their national ex-
ilience, inftead of improving this gracious dif*
tin6lion to humility, gratitude and obedience, per-
verted it to pride, fcllcoriridence and contempt of
mankind. They gloried in thenifclves as the feed
oi Abraham and the children of God, reprobated
oJku- nations as liis enemies, treated them as un-
cltan, and nc!t only excluded them from the ben-
cilt ol religious cornnmnion, but even, denied them
the common oOTices of humanity. And we find,
that one oi tlivir greateR objeflions againfl: the
golpel, was, that it offered falvation to the Gen-
tiles.
llj'pocrites are apt to value thcrnfelves upon
the:r external privileges, and to confine falvation
to iheniiclvcs and thofe of their party and com-
plexion. Tilt; fmcere Chriilian values his exter-
nal privileges as means of holinefs. lie rejoices
v.\ th<;m, nut as what dircttly iiititle him to heaven.
Serm. XIIL] Chrijiian Religion. 165
but as what, he hopes, may be the means of fitting
hitn for heaven. PofTelTcd of the benevolent Spirit:
of the gofpel, he vvifhes that oth-rs may enjoy the
fame privileges with himf-lf. He choofes to think,
that there is much real godiinefs among thofe who
have never known all his advantages, or joined
themfclves to his community. On fuch he looks
rather with compaffion than contempt ; and on
himfelf, with concern rather than confidence. He
admires the fovereign grace of God, which has
made him to differ, and he is folicitous fo to im-
prove the gracious diilinCtion, that it may turn to
his falvation not to hi? condemnation.
HI. The Apoftle tells them, that, "at that time,
they were without Chnft."
To the Jews were chiefly confined the difcover-
ies which God made of a Savior to com.e. From
them, in their captivities and difperfions, the Gen-
tiles obtained that knowledge which they had of
this wonderful and glorious pcrfon. The knowl-
edge which they thus acquired, was imperfeft,
mixed with error and uncertainty, and at befl, ex-
tended only to a few. The Jews, in the times near
to Chrifl's appearance, had generally embraced tlie
opinion, tliat the MefTiab, in the character of a tem-
poral prince, would crtdi a kingdom in their coun_.
try, and give them dominion over the othernations
of the earth. However they m.ight glory in the ex-
petlaiion of fuch a Savior, the Gentiles contem-
plating him in this character, would regard his ap-
pearance as a calamity, rather than a blefling. As
the Gentiles in aejieral had no knowledge of ChrilJ:,
and what imitations were given them by the Jew-s,
were uncertain and erroneous, the ApolUc might
truly fay, " They were v/ithout Chrifl."
What think you of theji^r condition ? Was it
not exceedingly to be lamented ? How a(Fc6ting
mufl it be to this benevolent Apoftle, to foe whole
nations innumerable multitudes of intelligent and
h
i65 Duties of the [Serm. Xllli
immortal beings, involved in guilt and ruin, and
ignorant of the only way of deliverance ? Can you
wonder, that he encountered fo many dangers and
deaths to fpread among thefe poor Gentiles, the
knowledge of the Redeemer's name ? But let me
afk you, Why Was this knowledge defirable ?
Was it not, that, by faith in him, and fubmiffion
to him, they might obtain an iniereft in the great
falvution which he has bronght to a guilty world ?
You have the knowledge of Ch'ill. To you his
gofpel has come. But if you live in unbelief,
what bcnefiu do you expeft from him ? What is
your condi.ion better than theirs ? You will fay,
" You are not in unbelief : You acknowledge, that
Jcfus is a divi-ne Savior, and his gofpel a divine
revelation." Thus far is well. But have you fub-
Initted to Chrifl as a Savior? Are you governed by
his gofpel ? If not, your faith is vain ; it will nev-
er fave you. When your faith is accompanied
with repentance of fin, and a purpofe of new obe-
dience ; when it produces an habirual conformity
of heart to the religion which Chrift has taught,
then you have believed to the falvation of your
fouls. Until you have fuch a faith as this, you
arc as truly without Chrift, as they who have nev-
er hcird of hiTTi. If you think the condition of
the heathens deplorable, becaufe they have not
heard of Chrift, how deplorable muft be your con-
dition, who have heard oF him, and yet in heart
rejecl hi:n ? If they penfii, it may be pleaded in
mitigation of iheir doom, that they knew not the
way of deliverance. But for you who believe, that
God has fent his Son to redeem you, what excufc
can be urged, if ft ill you defpife the falvation of-
fered you ? That knowledge, which )ou think fo
diftinguiiliing a privilege, will turn to your great,
cr condemnation. Go then, humbly fubmit to
this Savior, and penitently rely on his atonement,
and thus fecure an intercft in the falvation which
SsRM. XIII.] Chrijliun Rdifioru ^tf
he has purchafed, left you fall under a more aw-
ful doom, than they who are without the knowl-
edge of him. Every day you live in impenitence^
your condition is in fome refpels mors dangerous
than theirs, to whom the wordoffalvation has nev-
er been fent.
IV. The Apoftle farther obferves, that thefe E-
phelians were " aliens from the commonwealth ol
Ifrael."
To the Ifraelites pertained the fervice of God.
To the forms of worftiip inftituted in the Mofaic
law, none were admitted but Jews, andfuchas were
profclyted to the Jewifh religion. Ail uncircum-
cifed heathens were excluded as aliens. The A-
poftle fays, verfc 14, " Chrift has broken down
the middle wzi^l of partition, which was between
us ;" between Jews and Gentiies. He alludes to
the partition wall in the temple, which feparated
the court of the Gentiles from the holy place, into
which the Jews might enter ; but no alien could be
admitted.
The gofpel has inftituted a fervice tiiore pure
and fpiritual than that appointed by the law of
Mofes ; and all Chriflians are a holy priefthood,
to offer up fpiritual facrifices, acceptable to God,
through Jefus Chrift. By his biood they have
boldnefs to enter into the holieft, in a new and liv-
ing way.
Nov/ if the Gentiles were unhappy in an exclu-
fion from the fervice of the Jewifti fanftuary, How
guil y are tliey who exclude themfelves from the
more excellent fervice of the Chriilian church ?
If thev who were denied admiftion to the ancient
temple, were in fo dangerous a cafe, How awful is
the cafe of thofe, who contemptuouHy turn away
from gofpel ordinances, when their attej^dance
j,p not only permit' ed, but required ? ?
We have much ftronger inducements to atteha
on the fervice of God under the gofpel, than G^ti-
L2;
1^5 Duties of the [Serw. XIII,
tiles could have to join themfelves to the common-
wealth of Ifrael. The Chriftian fen^ice is more
fimple and eafy, more pure and fpiritual, than the
Jewifh ; fuccefs is more furely promifed ; greater
afliftance is offered; richer bleflings are exhibited;
theintercefli'm of an allprevailing Mediator is more
exprefsly revealed.
If fome of thofe friends, with whom we mingle
in our common employments and amufements,
were under an abfolute exclufiotr from the privil-
eo^e of uniting in the devotions of the chnrch, and
atrendingon the means of knowledge and falvation,
fhould we not think them very unhappy ? Should
we not look upon them with fenfible pity and con-
cern, whenever we met them ? In the good provi-
dence of God, \ve are allowed this privilege. But
how many dcfpife it ? They who will not ufc a
privilege when they have it, are not at all the bet-
ter for it. Their condition is no happier, than if
they never had rt-ceived it : Nay ; it is more far
more guilty and wretched. The Apoflle fpeaks of
thofe, who put from them the word of God, a*
judging themfelves urrworthy of eternal life, and
bringing on their fouls a wonderful deftru6lion.
V. The Apoftic adds : " They were ftrangers
from the covenants of promife."
A covenant, in common acceptation, h an a-
greement between tv/a parties, in which a promife
is made by the one, on certain conditions to be
performed by the other. God's dealings with men
are called by this name in allulion to fuch ufages
among them. Though there is not an exaft fimil-
arity in all points, yet there is a reft mblance in
this main point, that we become entitled to prom-
ifed blellings by a compliance with required con-
ditions. But then, it fhould be remembered, what-
ever the conditions are, they in no fenfe defervff4,
the bledings ; nor are they performed by our own
indc'pendcnt ability ; nor is the confent to perform
Serm. XIII.] Chrijlian Religion. .1^9
them, optional, as in human covenants : But the
bkfljngs promifed aie gifts fronn God the condi-
tions required are performed by grace d erivedtrom
him and the whole plan of the covenant is confli-
tuted for us by his wifdom, and enjoined upon us
by his auihority.
It is obfervable ; the Apoftle here fpealcs of
covenants, more than one. So in Romans i:^'. 4.
He fays, " To the Jews belonged ihe covenants.
He pr^. bably refers to ihe covenant with Abraham,
which becaufe it was feveral times renewed and
promulged, may be called Jhe Covenants.
This. was eminently a covenant oi promife. It
contained that great and glorious promife,
which is the fubflance of the gofpcl, that the Lord
would be a God to him and (ohis feed, through that
Savior, in whom all the families of the earth (hould
be bleffed. This covenant with Abraham was re-
peated to Ifaac and to Jacob ; and afterward pro-
claimed to the nation of the ]t'ws, ; it was illuftrat-
ed and explained by the prophets, and flill more
fully difplayed and confirmed by the gofpel. This
was properly the covenant of grace ; and it em-
braced all believers of all nations, as well as the
natural defcen^nts of Abraham. " As many as
are of the faith are bleffed with faithful Abra-
ham." " They who are Chrift's, are Abraham's
feed, and heirs according to the promife." " The
blelFmg of Abraham," that God would be a God to
him and his feed, " is come on the Gentiles through
Jelus Chrifl."
Now the Apoftle obferves, that the Gentiles were
flrangers to this covenant of promife. The dif-
coveryofif, until the Savior czvnc, was almofl
wholly confined to the Jews, How unhappy was
the condition of the Gentile world, in thofe dark
and benighted ages, which preceded the gofpel I
Tiny knew the judgment of God, that finncrs like
then:, were worthy of death; but knew not the way
L3
i^af Suites of the [Serm. Xirf,
of pardon and peace. They had only a general
apprehenfion of God's goodnefs, not any exprefs
promife, on which to ground their hope. Moll of
them* had fuch abfurd notions of the divine char-
after, and fuch faint conceptions of futurity, that
they funk down into an unfeeling ftupidity. " They
walked in the vanity of their mind, having their
underflanding darkened, being alienated from the
life of God through the ignorance .that was in them
becaufe of the blindnefs of their hearts, and being
pall feeling, gave themftlves over to woik all un-
cleannefs with greedinefs."
Happy are we in a full difcovery of the cove-
nant of grace. In the gofpel which is come to us,
the bledings of pardon and eternal life, are more
exprefsly promifed, and that faith and repentance,
xvliich are the conditions of thofe bleflings, are
more clearly ftated, than they were in former dif-
penfations. And if we, who are acquainted with
the terms and the promifes of the covenant, final-
ly rejcQ them, our cafe will be far more wretched
than theirs v.'ho were ftrangeis to them. ** It had
been better for us not to have known the way of
TightcouTnefs, than, after we have Jcnown it, to turn
from the holy commandment delivered unto us."
Let us then flee for refuge to lay hold on the hope
fet before us. I proceed to obferve,
VI. The Gentiles are faid to "have had no
hope." They had no clear and diRinft hope of a
future exiftence.
Many cf them fcarcely believed, or even thought
of a life beyond this. They had no apprehenfion,
hardly the idea of a^reftorauon of the body. Thofe
who believed a future flate, had but obfcure, and,
fome of them, very abfurd conceptions of it. Still
more ignoiant were they, of the qualifications ne-
ceffary for happinefs after death. Some difcovery
of thefe important matters was made by the Jewifc
Serm. XIII.] Chrijlian Religion, 171
revelation j but it is by the gofpel only, that life
and immortality are brought to light.
This elucidates and confirms the arrangements,
which reafon fuggefls, in favor of a future (late ;
fuch as the prefent unequal diftribution of rewards
and punifhments ; our natural capacity for higher
improvements than our condition in this world
will permit ; the impoflibility that fuch as die
young fhould ever anlwer the purpofes of a ration-
al exiften e, unlefs they exift in another flate; the
ardent defire of immortality which is implanted in
every bread, and which fenfibly operates in all,
except where it is overpowered by corrupt princi-
ples and vicious habits. ;^nd befides thefc ; it has
made explicit rieclarat;ons and promifes of theref-
unedion of the body and a future exiftence, and
confirmed them by a plain, obvious fa6t, the ref-
urreQion and afcenfion of Jefus Chrift, the Son of
God, and a teacher fent from him.
It has not only taught us in general, that there
will be another life, but has informed us of jnany
important circumftances relating to it ; particular-
ly, that, in feme unknown period of duration,
there will be an end of the human fucceflion, and
of the probationary exiftence of mankind that
then will commence a general judgment of the
world that unto this judgment v/ill be brought
every work of man, with every fecret thing that
rewards and punifhments will be difpenfed accord-
ing to men's different charafters, and proportioned
to their different degrees of holincfs, or wickednefs
that, in the conclufion of the judgment, the wick
ed will go away into everlafting punifhment, and
the righteous into life eternal.
We have now a glorious hope fet before us.
Guilty and unworthy as we are, we may be recon*
ciled unto God by the death, and faved by the life
of Jefus. So rich and extenfive is the grace re-
vealed in the gofpel, that a confcioufuefs ofpaft-
L 4
J 73 Buties of ih [SzRM.KlJf,
guilt is no juft ground of difcouragement to thofe
ivho feel the workings of godly forrow, and the
refolutions of new obedience. *' The righteouf-
nefs of God, through the faith of Ch rift is unto all,
and upon all them who believe, and there is no
difference."
Do we think with compaflion and concern on the
cafe of thole, who know not the way of peace, and
have no hope ? Let us not then defpife the glo-
rious hope propofcd lo us, but receive it with
thankfulnefs and joy. In a way of repentance to-
ward God, and faiih tov/ard our Lord Jefus Chrift,
the gofpel fct before us the hope of a gloriou?
immortality; but if we coniinue in unbelief an4
impenitence, we can have no part in the matter,
Are there not many, who, if they were to fpeak fe-
ri^oufly, mufl confefs, that by the terms of the gof-
pel, they are excluded from the bleifednefs pro-
pofed ? Will you live, as the Gentiles formerly
Hved. without hope ? Will you put yourfelves in
a condition worfe than theirs, when you enjoy fo
bigh advantages ? Will you turn the means of
hope into occafions of prefent guilt and future def-
pair ? Lay hold on this hope, while it is withii^
your reach Seek for eternal life by a patient con-
tinuance in well doing Give diligence to the full
alfurance of hope to the end Be not flothful, but
follov/ers of them, who through faith and patience
inhciit the promiics.
VIL The lad character of ihefc Gentiles is, that;
*' thev w<^Mc without God in the world." They
were Atheifls in a world, in which God was man-
ifcfl.
The Ileaihcns generally had fome apprehcnfion
of a De:ty ; hut they were without a knowledge
of the on:* (nic God, and without a jufl idea of his
rhara^kr. 'i l;cy did fervire to them, who by na-
ture v.-c\c no gods ; or, if they knew fomething of
C':d, yet " they glorified him not as God, neither
Sehm. XIII.3 Chriftlan Religicn. fj^
were thankful, but became vain in their imagina-
tions, and changed the truth of God into a lie, and
worQiipped and ferved the creature more than the
Creator, who is blefled forever."
To us, who have been early taught the exift-
ence and government of one Supreme, all PerfcQ:
Be.ng, nothing is more unaccountable, than the a-
theifm and idolatiy, which have appeared in the
world. To us it is aftonifliing, that any Ihould
deny the exiftence of an eternal, independent pow-
er, and afcribe to chance and fate all the ^things
which we behold ; and no lefs aftonifliing, that
any fhould imagine the godhead to be like unto
gold and fiiver and ftone, graven by art and man's
device.
But while we condemn the atheift and the idol-
ater, let us take heed left we alfo fall under the
fame condemnation. Many, who profefs to know-
God, in works deny him. Many, who would not
kneel to a graven image, or proflrate themfelves
before the rifmg fun. flill ferve the creature more
than the Creator, love mammon more than God,
and are governed more by their own lulls than by
bis will.
However clearly you can demonftrate the exig-
ence and provid<5nce of God, and whatever ration-
al fenfimcnts you entertain concerning his charac-
ter and government ; if you feek not his favor
with your whole heart, and in preference to every
worldly intcreft if you forget him in your or-
dinary concerns, and acknowledge him not in your
daily wants and fupplies if you negleQ lo main-
tain communion with him by mediation, thankf-
giving and prayer if you indulge a temper, and
purfue a courfe, contrary to his will ; you are a-;
really, as the atheifl, without God in the world.
While you condemn thofe, who, in conttadiclion
to the plaineft evidence, fay, there is no God,
How will you juflify ycurfelves, who in rcntra-
174 Duties of the, &C, {[Serm. XIITi
di6lion {o your own belief, live as if there were no
God?
There are more atheifts in the world, than pro-
fefs themrelves fuch. " The tranfgreffion of the
wicked faith, There is no fear of God before his
eyes." How unaccountable is the flupidity of fin-
ners ! God is not far from them : He loads them
with bleffings, fatisBes them with good, fills them
with gladnefs ; yet they know him not, or will not
regard him. This God calls the heavens to behold
with aftonifhment : " I have nourifhed and brought
up children, but they have rebelled againft me.
The ox knoweth his owner, and the afs his mat-
ter's crib ; but Ifrael doth not know my people
doth not conGder. Who hath heard fuch a thing ?
Hath a nation changed her gods, which yet are no
gods ? But my people hath changed their glory
for that which doth not profit. They have forfaE.
en me, the fountain of living water, and have hew-
ed them out broken cifterns, which can hold no
water."
Let us lament the atheifm and idolatry of our
own hearts. Since we know God, let us glorify
him as God, by thankfulnefs and obedience. Let
us, by the difcoveries of his cbraler made before
our eyes, and the exercifes of his goodnefs which
we daily experience, be perfuaded to prefent our-
felves living facrifices, holy and acceptable to him j
for this is our rcafonable fcrvice.
SERMON XiV,
EPHESIANS ii. 13 18.
Bui noxu in Chriji Jefus, ye who fometimes were fat
off, are made nigh by the blood of Chriji. For he
is our peace,who hath made both one, and hath brok'
en down the middle wall of partition between us ;
having abolijlied in his Jlejh the enmity, even the law
of commandments contained in ordinances, for to
make in himjtlf of twain one new man, Jo making
peace ; and that he might rtconcile both unto God in
one body by the crojs, having Jlam the enmity thereby;
and came and preached peace to you who were ajar
off, and to them that were nigh ; for through him
zue both have an accejs by one Spirit unto the Fa^
thtr.
In the preceding verfes, the Apoftle
reminds the Gentile believers in Ephefus, in what
refpe6ls they had formerly lived at a diftance from
God. They were Gentiles in the flefh they were
by Jews defpifed, as not having the mark and fign
of God's people they were without the knowl-
edge of Chrift they were excluded from the priv-
ilege of wot (hipping God in his fantuary they
were Grangers to the gracious promife of the covc^
enant they had no fure hope of a future life
5nd they were without God in the world.
ly^ Dutiei cf th [Serm. XIV,
In the words now read, he defcribes that happy
flate of neainefs to God, into which they were
brought by the gofpel. "He fays, verfe 13, " Ye
who fometimes were far off, are made nigh by ihe
blood of Chrift/' The circuraftances of this near-
nefs he diftinftly illuftrates in the following words,
which we will now open and apply.
I. They were brought within the church of God,
and admitted to equal privileges with his ancient
people the Jews.
The feed of Abraham were the people, whom
Cod chofe, and whom he caufed to approach near
to himfelf. To ihem he fhewed his llatutes and
his judgments ; he dealt not fo with any orher na-
tion. The Gentiles he left afar off from him. ^
"But now," fays the Apoftle, '''ihejt are made nigh
in Chrift," as well as the Jews. " Chrift is our
peace." He has made a peace a union between
Jews and Gentiles. *' He has made both to be
one." He has formed them into one church, and
given them nn equal fiiare in gofpel privileges, fo
that one has no preeminence above the orher.
Chrift fays, *' I lay down my life for the flieep ,;'*
not merely for thofe of the ancient fold ; *' for I
have other flieepjwhich are not o\ this fold : Them
alfo I mud bring.and they fhall hear my voicc,and '
there fhall be one fold and one fliepherd."
"He has broken down the middle vvall of parti-
tion which \^\% between us." He has abolilhed the
ceremonial law, which was a wall of feparation be-
tween Jews and other nations. The Apollle al-
ludes to the wall in the temple, which divided the
court of the Gentiles from ihe holy place, where
thtjt'vs were allowed to worftiip. On this wall,
Jofcplius lavs, it was written, " that no alien might
go through it."
The Apoflle adds. " Chrift hath abolifhed in bis
flefh the enmity, even the law of commandments,
con lilting in ordinances, to make in himfelf of twoi
Serm. XI V.^ Chrijiian, Retigion. tyf
one ne-v man, fo making peace" between them.
That which made the enmity, or feparation between
Jews and Gentiles was the law of ceremonies and
ordinances ; for thele were peculiar to the Jews :
Uncircumcifed Gentiles were not admitted to them.
Thefe Chrifl has abolifhed in his flefh. The great
intention of them was to prefigure Chrifl's fuffer-
ings in the flelh for the fins of the world. When
he oflFered himfelf on the crofs, he abolifhed thefe
ordinances as being no 1 nger of ufe, and thus re-
moved the enmiry, or the occafion of diftindion
between Jews and Gentiles. So the Apoflle fays
in his epiltle to the Coloffians. '* He hath made
peace through the blood of the erofs, and hath
blotted out the hand wriiing of ordinances, which
was agnnft us" Gentiles, " and hath taken it out
of the way, having n uled it to the crofs."
As the death of Chritl was defigned alike for the
benefit of all nations, fo when he removed the Ia\^
of ceremonies given to the Jews, he inflituted a
more fimple way of worlhip, which fhould be com-
mon to Gentiles, as well as Jews. As he made no
diflin6lion between them in the defign of his death,
fo he would allow none to be made in regard of the
privileges of his worfhip; but would reconcile both
in one body.
You here fee, and you ought to remember, that
one great defign of Chrifl's death was to abolifb
former dillin6lions, to unite all nations in one
church, and to create in himfelf one new man, fo
making peace. He has purchafed the church with
his blood, and his church is one. Though, for the
convenience of worfhip, it may be divided into
manv members, flill it is one body in him. He
is the head of the church, and the Savior of the
body.
Hence it follows, that all contentions, divifions
and fcparations in the church of Chrifl, are a direft
^ppolition to the defign of his death. As the mem-
ijrg Duties of the []Serm. XlV#
bers of a particular church ought to walk together
in peace, fo particular churches ftio'ild maintain
communion with one another. They fhould coop-
erate in building up the great kingdom of their
common Lord, until they all come in the unity of
the faith and of the knowledge of the Son of God,
unto the menfure of the ftature of the fulnefs of
Christ. Chrinians may entertain different opin-
ions in the lefs important dotlrines of the gofpel,
9nd may pradice different ufages in the worfhip of
God ; but as long as they hold the head, on which
all the members depend, and as long as they call
on the name of the fame Lord Jefus Chiift, they
ihould regard and treat each other as fellow mem-
bers in him.
Moft of the Churches planted by the Apoftles,
confiftcd both of Jews and Gentiles. Thefe, having
been differently educated, and flill retaining fomc
of thtir ancient habits, often fell into troublefomc
contentions. But in thefe caftis Paul always incul-
cated forbearance, condefcenfion and charity.-
While he required the churches to purge out the
openly wicked and ungodly, he cautioned believers^
not to judge and condemn one another for circum-'
ftantial differences, and exhorted them, wherein
they were agreed, to walk by the fame rule.
If we fepara;e from thecommunionof our breth-
ren for differences, which enter not into the effence
of religion; or if we renounce fellowfhip with par-
ticular churches, which flill, we have reafon to
hope. Chrifl has owned and blelfed, we not only
oppofe the plain inflrudlions of the gofpel, but
counteratl one great defign of Chrill's death, which
was to dcllroy all enmity, and reconcile his difci-
fvJes in one body.
Il is the duty of all Chriflians to excite one an-
other to luvc and good works, and to unite in ad-
vancing tlie common intercd of pure religion.- -
Tiicy are to leek, not merely their own profit, but
Serm. XIV.^ Chrijlian Religion, tjg
the profit of many. They are not only to confult,
each one his own perfonal edification ; but to flu.
dy the things which make for peace, and the things
wherewith they may edify one another.
II. Thefe Ephefians were brought near to God,
as they were admitted to enjoy the gojpel, which is
a difpenfation of grace and peace.
The Apoftle fays, " Chnll came and preached
peace to you who were afar oflp, and to them that
are near." Chiift came to the Ephefians, not per-
fonally, but by the mini (try of his Apoflles, and
preached pardon and falvation to them, as well as
to the Jews.
If it is a happinefs to enjoy peace with God, it
is a privilege to hear it proclaimed, its nature ex-
plained, and its terms propofed. *' Blefled are the
people, who know the joyful found." *' How
beautiful are the feet of him, that bringeth good
tidings, that publiftieth peace, that bringeth glad
tidings of good, that publilheth falvation, that faith
unto Zion, Thy king reigneth,"
As thejews were faid to be near to God, becaufe
to them pertained the giving of the law and the fer-
vice of the faufluary ; fo thefe Gentiles were now
faid to be made nigh, becaufe to them was preach-
ed the gofpel of peace, and the offer of falvation
through a Redeemer.
If they were near to God in the enjoyment of
Paul's miniltry, we alfo are near ; for to us are
committed the truths taught by his miniftry. The
dolrines which the Apoftles preached, are contain-
ed in their writings. Thefe, through the good Prov-
idence of God, are in our poflellion: We may con-
fult them in the hours of retirement ; we may hear
them opened and applied in the fan61uary of God.
We need not fay, " Who fhall afcend into heaven, to
bring Chrill down from above? Or, Who (hall de-
fcend into the deep, to bring Chrift up from the dead?"
i8o Duties of the [^Serm. XIV*
For the word is nigh us, even that fame word
of falvation which Chrift preached, firft in his own
perfon, and then by the minillry of his Apoftle^
We are the people, who know the joyful found,
and to whom peace through Jefus Chrift is pro-
claimed. God has brought us near to himfelf, to
do his fervice in the tabernacle. He has fent to us
the gofpel of his Son : In the midft of us he has
citabiifhed his churches : We are invited to be-
hold the beauty of the Lord, and to inquire in his
temple.
Our high privileges are not the efifeQs of our
own previous choice, but of God's fovereign grace.
He has revealed to us thofe glorious things, which
are hidden from millions of our fellow fmners. >
Why is it fo ? We can only fay, " So it feemed
good in his fight."
Let us remember, however, that to whom much
is given, of them much will be required. The
nearer we are brought to God, the farther fhall we
be banifhed from him, if wc defpife his grace. So
our Lord fays to Capernaum, in which he often
preached and did works ; ' Thou, Capernaum,
which art exalted to heaven, fhalt be caft down" to
hell ; for if the mighty works which have been
done in thee, had been done in Sodom, it would
have remained until this day. Therefore it fliall be
more tolerable for Sodom in the day of judgment,
than for thee."
III. Among thefe Ephefians, many were brought
near to God by the renovation of their fouh after his
image.
The Apoflle fays to them, " In Chrift ye are
made nigh, for he is our peate, who hath made
both one, and h.ith aboliftied the enmity, to make
in himfelf of twain one new man."
It was the defign of the gofpel, not only to unite
Jews and Gentiles in one church, but to makeihem
nao men, that they might walk in ncxonefs of life. ^
Serm, XIV.] Chriflian Religion* l8i
Accordingly the Apoftle, in the 4ih chapter, ob-
ferves, that "they had been taught, as the truth is
in Jefus, that they fhould put off, concerning their
former converfation, the old man, which is corrupt
according to the deceitful lufts, ftiould be renewed
in the fpirit of their tnind, and Ihould put on the
new man, which, after God, is created in righteouf-
nefs and tnie holinefs." The old man fignifies
thofe evil habits which they had long indulged in
their Hea.henifm. The new man is that life of
holinefs and righteoufnefs which the gofpel re-
quires. This is called true holinefs, and a renewal
of the fpirit, in diflin6lion from thofe outward
forms in whichjews, as well as Heathens, had once
relied.
Now, when we are renewed in the fpirit of the
mind, arid made holy in the hidden man of the
heart, then we are brought near to God. All ha-
bitual linners, how near foever in their vifible priv-
ileges, are in their hearts far from him. They have
in them a carnal mind, which ii enmity againfl
God, and will not be fubje6t to his law. They are
enemies in their minds by wicked works. They
may profefs to know God ; but in wdrks they deny
him, being abominable and difobedient, and unto
every good work reprobate. But true Chriflians
are nigh to God, as they are partakers of his na-
ture, renewed after his image, and conformed to his
chara6ter.
If the enjoyment of the gofpel brings us riear to
God, the efficacy of the gofpel on our fouls brings
us nearer flill ; for this afiimilates us to him. We
may be near to him in external privileges, and yet
be far off in the difpofition of our minds. There
are thofe, who draw near to God with their mouthsi
v/hen their hearts are far from him. If we not on-
ly profefs the word of truth, but are born of this
incorruptible feed this word, which liveth and a-
bideth for ever, and have purified our fouls in
M
>?2 b idles of the [Serm. XlV.
obeying the truth ; then we may properly be faid
to be made nigh to God. " While we walk in the
light, as he is in the light, we have fellowihip with
him." 'When we dwell in love, we dwell in God
and lie in us, for he is love."
Let us not content ourfelves with a profelTed and
vifible nearnefs to God, but feck a fpiritual union
with him in a participation of the divine nature.
Let us walk with him in the exercife of faiih and
love, in the contemplation of his perfeftions, in a
lenfe of his prefence, and in the obfervance of his
commands. When we are renewed in the fpiritof
the mind and walk in newnefs of life, we may be
Taid to come nigh to God ; for then we are like
him, and enjoy communion with him.
IV. This nearnefs to God farther implies a ftate
O^ peace loith him.
The Apolile here fpeaks, not only of a reconcil-
iation between Jews and Gentiles, but of a recon-
ciliation of both unto God. '^ Chrift hath abolifh-
ed the enmity, that he might make in himfelf of
twain one new man and that he might reconcile
both unto Goi in one body by the crofs."
As finners arc enemies to God in their minds, fo
they are objefts of his holy difpleafure, ' He is
angry with them every day." And his " falvation
is far from them." They fay unto God, " Depart
from us, for we defire not the knowledge of thy
ways." And a fcntencc, correfponding with this
language of their hearts, is prepared for them ;
*' Depart from me, ye workers of iniquitj'^ ; I know
you not." But when they return to God by re-
pentance, then his anger is turned awar, and the
fentence is revoked. When their enmity is flain,
and their lelf exalting thoughts are humbled, then
God receives them gracioufly and loves them free-
ly ; he IS merciful to their unrighteoufnef<, and le-
members their ^i\s no more. " lieing juRified by
faith, they have peace with God through Jefus
Serm. XIV.] Chrijlian Religion, i^^
Chrift." They are interefted in that gracious prom-
ife, "I will be a God and a Father to you ; and ye
fhall be my fons and daughters." " There is no
condemnation to them, becaufe they are in Chrift
Jefus, and they walk not after the flefh, but after
the Spirit."
This reconciliation is eflFe6led " by the blood of"
Chrift fhed on "the crofs." " The chaflifement of
our peace was laid on him." " He fufFered for
pur fms, the juft for the unjuft,that he might bring
us to God." And "God makes us accepted in the
Beloved." " He is iri Chrift reconciling the world
to himfelf, not imputing their trefpafles." Happy
is the believer thus brought near unto God.
*' BlelTed is the man., whofe tranfgreflions are thus
forgiven, and his fins covered. BlefTed is the man,
to whom rhe Lord imputeth iiot iniquity, and in
whofe fpirit there is no guile." He looks back
with aftonifliment on his former ftate of eftrange-
ment from Godj and on the falfe fecurity which,
he felt, while all his fins were unpardoned, and
his guilty foul expofed to eternal condemnation.
He meditates with thankful admiration on the mer-
cy of God, which has brought him within the fount!
of the gofpel, has awakened his attention to the
danger of his condition and to the relief provided,
and has given him repentance and the remilTion of
fins. He views with delight the face of a recon-
ciled God, and finds pleafure in the confcioufnefs
of a heart reconciled to him. He looks forward
with the joy of hope to that day, when he fhall be
admitted fiill nearer to God, and fliall mingle with
faints and ancrels in his prefcnce, where is fulnefs
of joy and pleafures for ever more.
V. Another circuraftance of the nearnefs men-
tioned in the text, is accefs to God in Prayer.
" Through Chrift reconciling us to God, ivc both
have accefs unto the Father "
x84 Duties of the [Serm. XIV,
The ]ews drew near to God by the facrifices of
beads ; we may come nearer to him b}' the facri-
fice of Chrift. Of this the legal facrifices were but
types, and from this they derived all their virtue.
And '"if the blood of beafts,fprinkling theunclean,
fanftified to the purifying of the flefh, How much
^ore fhall the blood of Chrift, who throigh the
eternal Spirit oflFered himfelf without foot to God,
purge our confcience from dead works to ferve the
Jiving God ?"
The high prieft under the law, having offered
facrifice for the fins of the people, entered by the
blood of this facrifice into the moft holy place, to
make interceflion for th?m ; and while he interced-
ed for them there, they were praying without. But
Chrift by his own blood has entered into heaven to
appear in the prefence of God for us ; and by his
blood we now have boldnefs to enter into the ho-
lieft in that new and living way, which he has con-
fecrated. Since we have fuch an high prieft over
the houfe of God, we may come boldly to his feat,
and obtain mercy, and find grace to help in time of
need.
Such is the grace of the gofpel, that it calls Jin-
ners, under an awakening fenfe of guilt, to apply
unto God, as a God of mercy in Chrift Jefus, and
gives them rcafon to hope, that their application
will not be in vain. But there is a peculiar fenfe,
in which true believers come nigh to him. They
have thofe promifes of alfiftance and acceptance,
which others cannot appropriate. The Apoftle
favs, " Through Chrift we have accefs by faith in-
to this grace, in which we ftand, and rejoice iii
hope of the glory of God." " In him we have
boldnefs and accefs with confidence by the faith of
him." " The Spirit helpeth our infirmities, and
maketh interccftion for us according to the will of
God." ^,
Serm. XIV. 3 Chrijlian Religion', jgc
What a high privilege do Chrinians enjoy ?
They come daily to God in prayer and piaife. ^
They tell him their wants, thank him for his boun-
ties, and (elicit farther fupplies. They come to
him in the name of a Mediator, who has purchafed
for them all the bleflings which ihey need. Thev
come to him as a co\ enant God, who has promifed
thai he will never foriake them.
When they have fuch a clear and fenfiblc view
of God's holinefs, wifd-'m, power and grace, as a-
wakcns their pious affecliuns, raifcs them above
earthly things, collects and fixes their thoughts,
and excites more ardent defires of heaven, greater
averfion to lin, and more ative refolutions for du-
ty, then mav they be faid to draw near to God with
the heart. Then thev enjoy fpiritual communion
with him. The Pfalmifl experienced in the fanc-
tuary fuch an iniercourle with God as this. There
he faw God's power and glory, and felt the com-
munications of divine light and love. This one
thing he defired, that he might dwell in the houfe
of the Lord all the days of his life. This was his
language, " W^hom have 1 in heaven but thee ?
There is none upon earth that I defire befides thee.
It is good for me to draw near to God. I have
put my trufl in him."
\T. Another important circumftance of nearnefs,
to God, is the prefence of his holy Spirit.
The Apoftle fays, "We have accefs by the Spirit
unto the Father."
The grace of the Spirit was granted, for the fup-
poit and comfort of good men under the Old Tcf-
tament. David prays, " Take not thy holy Spirit
from me uphold me with thy free Spirit." But
under the gofpel, which is a miniftratjon of the
Spirit, it is more explicitly promifed. and more
amply afforded. "God has flied forth the Spirit
abundantly through Jefus Chrift." The Spirit not
only makes occanonal viQts to, but takes a Rated
M3
i8^ Duties of the [Serm. XIV.
refidence with humble believers. They are his
habitation his temples. They walk in him, and
are led by him. By him they are fan6lified,llrength-
encd and comforted. He helps their infirmities in.
prayer, vvitnelTes to their adoption, and preferves
them unto falvation. Chrift fays to his difciples,
" If any man love me, htm will my Father love,
and we will come and make our abode with him."
This fpake he of the Spirit,which the Father would
fend in his name.
Happy is the good Chriftian in this nearnefs tq
God. Senfible of his own weaknefs, he rejoices in
Chrift, in whom all fulnefs dwells, and of whofe
fulnels he may receive even grace for grace. Paul,
when he felt his weaknefs, found himfelf flrong.
He took pleafure in infirmities, becaufe the power
of Chrift refted upon him : He was contented in.
every Hate : He knew both how to be abafed,and,
how to abound : Through Chrift ftrengthening
him he could do all thincrs. When he was cruci-
ficd with Chrift_, he was ftill alive, becaufe Chrift;
lived in him. He acknowledged, that by God's
grace he was made what he was ; and he could fay,
the grace beftowed on him was not in vain. He
labored the more abundantly ; yet not he, but the
grace of Chrift that was with him.
To judge then, whether we have the Spirit dwell-
ing in us, we muft inquire. Whether the works of
the Spirit can be found in us. Paul labored a-
bundantly was conftant in duty contented in
every condition humble in his thoughis of himfelf.
We then have the bL'ft proof, that the grace of
God is with us, when wc can trace its happy ef-
feas.
I have now opened to you the fevcral circum-
fiances of that nearnefs to God, which the Apoftle
mentions as the Iiigh privilege of humble Chrif-,
tians.
Serm. XIV.] Chrijlian Religicn. 187
The firfl and leading circumflances of this near-
nefs we all enjoy. Gcd's houfe and worfliiphis word
and ordinances are nigh us. From our childhood"
we have known the holy {'ciiptures, which are able
to make us wife to falvation. Let us give giory to
God, who thus has diftinguifhed us from multi-
tudes of our fellow creatures. Let us not, howev-
er, content ourfelves with fuch a nearnefs as this ;
but improve our favorable condition to a flill great-
er and more important nearnefs. We may be
made nigh in refpeft of privileges, and jet remain
in our hearts afrir off from God. It concerns us to
examine, whether we are partakers of God's holi-
nefs, conformed to his will, reconciled to his gov-
ernment, and intereRed in his pardoning grace.
If we are enemies m our minds, it concerns us im-
mediately to renounce our enmity, and accept that
gloiious peace, which is purchafed by the Son of-.
God.
Let us praife God for the interpofition of his-.
Son, who is our peace. His death on the crofs is
the foundation of our habitual nearnefs to God, our-
aftiial approaches to him, and our comfortabio
hopes of the future enjoyment of him. He fufFer-
ed for our fins, that he might bring us to God
He took on him our nature, that we might partake
of the divins. In our nature he afcended to heav-
en, that we might follow him thither. He appears
in the prefet.ce of God for us, that we may draw
near in the full alTurance of faith.
Let none defpife the word difpenfed, and the or-
dinances adminiftered in the church. Thefe arc
the means bv which believers come near to God,
receive the communications of his grace, and ob-
tain a preparation for glory. However lightly
fome may efteem iheft^ means, pious fouls find
them highly uftful to warm their holy affeclions,
ftrengthen their good rcfolutions, improve their
virtuous tempers, and bfing them nearer to heaven,
M 4
i88 Duties of the [Serm. XlV.
Let none imagine, that they are above the nee<|
of divine ordinances ; nor yet let any fuppofe, that;
religion mainly confills in the obfervanc^ of xbAir^i
but let all regard them as the means of hoiiu^^s^
and attend upon them, with a view to brin^: i; ir
fouls nearer to God in the love of his chaiacitr,
and in the praftice of every duty.
Our fubjeO; inftruCls us, when we may be faid
to enjoy God's prefence in religious worfhip. It
is, when we draw near to him in fuch a manner,
that the true end of worfhip is anfwered when a
holy temper is increafed, holy refolutions confirm-
ed, an averfion to lin ftrengthened, and faith and
humility promoted. It is not merely the elevation
of affedlion in God's worfhip, which indicates his
prefence with us : Abetter proof is the correfpond-
ence of our hearts to the defign of his worfhip,
which is the promotion of knowledge, faith, holi-
nefs, charity, heavenlinefs, and conftancy in duty.
In a word, when we find, that God's ordinances
make us better, we may conclude that we have been
with him.
i How great is the evil of fin f It is this which fep-
arates the foul from God. In nearnefs to hiixi
confifls the felicity of rational beings : Di fiance
from him is their mifery ; all pretences to happi-
nefs are vain, while man is a flranger to God. Let
him be furrounded with all the riches, honors and
joys that the world can give ; flill, if he is far from
God, he is far from happinefs. He who is with-
out God, has no hope. Do the fenfual and pro-
fane boafl of pleafureSjWhen God is not in all their
thoughts ? How vain are thefe pleafurcs ! How
unfatisfying how tranlient ! In themoment of death
they will vanifh for ever, and leave the foul over-
whelmed with forrow.
Let us be afraid of every thing that tends to
draw us away from God ; and love every thing,
vhich brings us nearer to him. Let us feck him
Serm. XIV.3 Chrijlian Religion,
189
with nur whole hearts ; preferve daily communion
with him ; choofe his favor as our happinefs, his
fervice as our employment, his word as our guide,
his ordinances as our refrefhment, his houfe as
the gate of heaven, and heavfen as our eternal
home.
SERMON Xy.
S:?HESIANS ii, 19- 21.
Now therefore yi are no more Jlr angers, hut ftllow^
citizens with the Saints and of the houfihold of Gody
and are built upon the foundation of the Apoftles and
Prophets, Jefus Chrifl himfelf being the chief cor^
ner flone ; in whom all the building, fitly framedr
together, groweih unto an holy temple in the Lord,
in whom you alfo are buildcd together for an habitat
Hon of God through the Spirit.
1 HESE Ephefian Gentiles, as tbe
Apoftle obfcrves, had in times pafl been aliens
from the commonwealth or citizenfhip of Ifrael,
ftrangers from the covenants of promife, without
Chrill, and afar off from God. But bv the gof-
pel there was a great change made in their condi-
tion. They were brought near to God, and the
enmity between the Jews and ihem was abolifhcd
by the blood of the crofs, fo that both were now-
reconciled to God in one body, and wtrc become
one new man. " Therefore," fays the Apoftle in
the text, "ye are no more ftrangers and foreign-
ers," as ye were formerly, " but fellow citizens
with the faints, and of the houfthold ol God."
He defcribcs the Chriftian church as a city or
hovfthold Pic teaches us the natur& of {Xvitjoundc^
Serm. XV.] Chrifiian Religion. ^^^
iion on which the building flands He fignifics that
the building, for its performance and fecurity,
jnufl be united to the foundation and, finally,
that it may grow into an holy temple, and be-
come an habitation of God ; all the parts mull be
framed into, and incorporated with one another.
I. The Apoftle reprefents the church of God
under the figure of a city, and a honfthoid.
1. A church muft reiemble a family or city, in
refpeft of order and government ; for vy'ilhout thefc
a religious fociety can no more fubfilt, than a civil
comiDunity, or a houfehold.
In a city there mufl be laws to regulate the man-
ners of the citizens, and officers to publifh and ad-
piinifler the laws. So it muft be in the church of
God. The laws of this facred community are im-
mediately inftitutcd by God himfelf ; and by him
officers are appointed to explain thefe laws, incul-
cate obedience to them, reprove (he violations of
them, and hold up to general view the folemnfanc-
tions annexed to them. Though he does not di-
re6lly mdigitate the perfons, who are to at as offi-
cers in his church, yet he has prefcribed the nc-
ceffai-y qualifications for, and the mode of intro-
duftion to the inflituted office, and without a reg-
ular call and indu6lion, no man has a right to
affume a facred, any more than a civil funtlion.
As in a civil community every appointment to of-
fice muft be agreeable to the conftitution ; fo in
the church, every appointment muft be agreeable
to the gofpel, which is the great charter of its
privileges. If in a ftate every man, whopleafed,
might ufurp the powers of magiflracy, and demand
obedience from his fellow citizens, there would be
nothing but riot and confufion : So it would be in
the church, if every perfon, at his option, might
officiate as a public ruler or teacher. In this cafe,
a church would refemble Babel, rather than a well
regulated city. Officers m ChriR's church are to
tgi Putiesofthc [Serm. XV.
al, not as having dominion over the faith andcon-
fcience, but as being helpers of the knowledge and
comfort of their fellow ChriQians. They are to
apply the threatenings, and in fome cafes, the
cenfures of Chrill their Lord, for the convidion
and reformation of the unruly ; but thev are not
to ad as Lords, over Chrift's heritage : Whatever
authority they have, they are to ufe it only for ed-
ification, not for de{lru6lion.
Now as God has inflituted government in his
church, for the promotion of holinefs and good
works, fo to this government every one is bound
to fubmit. What would you think of a man, who
Ihould profefs himfelf a citizen of the ftate,andyet
fhould claim an exemption from its jurifdi6lion ?
Juft the fame muft you think of a man, whoprofeffes
to be a Chriftian, and yet lives at large, without
fubjecling himfelf to the difcipline of any Chriftian
church.
There are thofe who pretend to believe the gof-
pel, and Vv'ho have much to fay about the church,
and yet never own themfelves fubjetl to Chrift's
authority in it. They never have explicitly cov-
enanted lo walk in communion with this, or that,
or any other church of Chrift. They confider
tliemfelves as totally exempt fiom Chriftian jurif-
diftion. Now why is not this as great an incon-
fiftency in the religious, as the fame condu6i would
be in the civil life. The truth is, every man who
believes the gofpel, is bound to fubmit to all its
plain inftitutions ; and fince Chrift has ordained,
that his difciplcs (hall unite in focieties for mutual
v/atchfuJnefs, edification and comfort, every man
:s obliged to comply with this inftitution, by walk-
ing in fellowfhip with fome Chriftian church.
And they who imagine, they are not under the
fame obligations as others, or are not fubjccls of
Chriftian difcipline equally with others, becaufe
tliej never have joined themfelves to any particu-
Se RM. XV.] Chrijlim Religion, j^j
lar church, fhould confider, that they have norlghc
to live in this loofe and difconnefted manner, and
therefore their excufe is of no avail.
2. In a city, or houfchold, all the members
have a mutual relation, and partake in the com-
mon privileges ; and, though they are placed in.
diflFer nt ftations and conditions, they mufl all
contribute to the general happinefs. So Chriflians
are called fellow citizens, brethren, and members
one of another. They are all related to the fame
univerfal parent, who is above all, through all, and
in them all. They dwell in the fame houfe, the
church, meet at the fame table, and eat of the fame
bread. They fhould therefore regard one another
as brethren, feel for each other's welfare, and, ac-
cording to their refpeftive abilities, promote the
general edification and comfort.
3. In a city, and alfo in a family, there is a
common intereft. Though each member has cer*
tain feparaie rights, yet there are fome great con-
cerns, which belong to the whole, and which are
the objeft of the union. So it is in the church of
Chrift. We are called into this facred kind of fo-
ciety, that we may be fellow helpers in the fame
great defign, the promotion of religion and the
common faivation. Every Chriflian, in his pri-
vate capacity, is to work out his own faivation ;
but, as a member of the church, he is to regard the
faivation of others. The gofpel dirc6ls us to con-
fider one another, that we may provoke unto love
and good works^ to ftudy the things wherewith
one may edify another to feek not merely our
own profit, but the profit of many, that they may
be laved.
As all the members of a particular church
Ihould cooperate in advancing her fpiritual inter-
eft, fo all churches ftiould concur in building up
the common interefts of Chrift's kingdom. A par-
ticular member is never to difturb the peace, and
1q4 Duties of ths [Serm. XVI
obftrafi the edification of the church, under pre-
tence of perfonal edification : Neither ought a col-
lediou of Chriftians to take fuch meafures for
building up themfelves, as tend to the difquietude
or diirokition of other churches. But all ftiould
a6l as fellow citizens in o-ne grand community,
and as brethren in one affectionate family. The
common edification is one principal end of focial
xvorfhip ; and for this end every Chriftian oughfc
to attend upon it, even though he fhould find but
little benefit accrue to himfelf. .
If a member of civil fociety fhould renounce
every ufeful employment, and give himfelf up to
pleafure or indolence, becaufe he had acquired a
fortune adequate to all his own exigences, he would
be thought unworthy the name of a good citizen.
We fhould tell him, Whatever affluence he enjoy-
ed, he v*;as bound to employ his abilities for the
benefit of his fellow citizens * and he had no right
to live merely to himfelf. So if a profeflbr of re-
ligion (liould difcontinue his fupport of, or attend-
ance on the focial worfhip of God, under pretence
of fuchfuperior religious attainments, as raifed him
above the need of public inflruftion, he would forfeit
the chara6ler of a good Chriftian ; for every one is
bound to confult the common edification, as well as
his own.
4. In a well ordered city, or houfehold, there
will be peace and unity : So there ought to be in
a Chriflian church. Neither a civil, nor a reli-
gious community can long fubfifl, when it is divide,
ed againd itfelf. Chriftians are therefore required
to fludy the things which make for peace to for-
bear one another in love to be like minded oni
toward another, that they may with one mind and
one mouth, glorify God.
The Apoille, having compared the Chiifliart
church to a houle, continues the allufion by i^^~
prefenting, in the fecond place,
Serm. XV.] Chrijlian Reiigton, i^s
II. The manner in which it h founded. As every-
building muft have a bafis on which to reft ; fo
iikcwjfe, muft the church of God. *' This," our
Apoftle fays, " is built on the foundation of the
apofties and prophets, Jefus Chrift himfelf being
the chief corner ftone."
The mediation of Chrift is the foundation of our
faith and hope. The apoflles and prophets are a
foundation only as they defcribe and exhibit to us
the do6lvnes and works, the atonement and inter-
ceffion of the Redeemer. In him all the doftrines
of the prophets and apoftles meet and unite, as the
ftones in a foundation are fixed and bound togeth.
er by the corner ftone. The Apoftle Peter, allud-
ing to the words of Ifaiah, fays, "Coming unto
Chrift as to a living ftone, cholen of God, and pre-
cious, be ye as living ftones, built up a fpiritual
houfe ; as it is contained in the fcriptures, Behold
1 lay in Zion a chief corner ftone, ele6l, precious,
and he that believeth fhall not be confounded.
Unto you who believe, he is precious, but to the
difobedient the ftone which the builders difallow-
ed is become the head of the corner, a ftone of
flumbling, and a rock of off^ence." St. Paul fays
to the Corinthians, " According to the grace of
God given unto me, I have laid the foundation,"
by preaching Chrift to you, " for other founda-
tion can no man lay than that is laid, which is
Jefus Chrift."
Mankind are by the gofpcl confidered as in a
fallen and ruined ftate. The great defign of this
revelation is to bring the happy tidings and pro-
pofals of falvation to a guilty world. It opens the
glorious plan, and ftates the gracious terms of this
falvation. But then it always teaches us to regard
Jefus Chrift, as the foundarion of our fairh and
hope. It is by his death that pardon and life are
pu rchafed.lt is by his mediation that free accefstoGod
is procured, It is by his interccflion tbat our fervent
ig6 iDuties of the [Serm. XV.
prayers find audience, and our beft works meeC
acceptance. The prophets laid the foundation of
faith by the dilcoveries which they made of ttis
glorious Savior. The apoftles have laid a foun-
dation by preaching the fame Savior. *' We preach
not ourfelves," fays St. Paul, '* but Chrift Jefus,
the Lord, and ourfelves your fervants for Jefus'
fake."
The church of God is built on thofe dolrines,
which refpeft Chrift. This is not a civil com-
munity incorporated for worldly purpofes ; but a
religious fociety united for fpiritual ends. Not a
temporal intereft, but an everlafting falvation is
the real objeO: of its inftitution. And as this fal-
vation is purchafed by, and offered through Jefus
Chrift, fo the very idea of a Chriftian church fup-
pofes a belief of thofe do6lrines which mark the
way of falvation, and a reliance on thofe promifes
which infure a title to it.
It is not every error in doflrine, that will de-
flroy the being of a church. But the doftrine of
Chrift crucified for the falvation of finners is cer-
tainly a fundamental do6lrine, and without a be-
lief of this a Chriftian church cannot exift. The
gofpel is a difcovery of falvation as purchafed by,
and attainable through a divinely appointed Re-
deemer, If we rcje6t this difcovery, we reje61: the
very marrow the effence of the gofpel ; and with-
no propriety can we call ourfelves Chriftians. Ac-
cordingly we find, that they, who in the apoftles*
times, joined themfclves to the church, were re-
quired to profcfs their belief, that Jefus was the
Chrift, and that God raifcd him from the dead.
They wlio denied that Jefus was come in the flefti,
were called antichrifts ; but all, who in every place
called on tlie name of Jefus Chrifl, were confidercd
as belonging to his church. And when Chriftians
appeared to be well united in this grand and lead-
ing point, the apoftles advifcd them to great con-
Se RM. X v.] Chrijiian Religion. ip7
defcenfion and tendernefs in differences of fmallcr
importance.
We have no right to exclude any Chriftian, or
ibciety of Chriftians, from our charity and com-
munion, for fuppofed errors, as long as thofe er-
rors appear not to refpel the foundation on which
the church ftands. If we rejeft another for an er
ror, which we fuppofe not to be effential, we reje6l
him, whom yet, we believe, Godjias received, and
thus exalt ourfeh^es above God. i^nd if we make
thofe things fundamental in religion, which the
gofpel has not made fo, we then attempt to lay other
foundations, befides that which God has laid, pre-
famptuoufly intruding into his place. " Let no man,
therefore, judge, or fet at nought his brother, for we
mufl all Itand before the judgment feat of Chiift."
The Apoftle here teaches us in the plaineft man-
ner, that the church of God, both before and fmce
the coming of Chrift, is one and the fame in its
foundation and flruflure, though different in fome
Jefs important circumftances. He fays, " Ye are
built on the foundation of the apjjilessind prophets,"
Thefe both form one continued foundation, whofe
parts are all united in the fame corner flone, Je-
fus Chrift. Accordingly the apoftles, in their de-
fcriptions of the Chriftian church, refer exprcfsly
to the covenant made with Abraham, and to the
i)redi61ions and promifes contained in the books of
the prophets.
Hence we fee the great miftake of thofe, who,
fo evade the force of all arguments from the Old
Teftamen^, for applying the feal of the covenant to
the infant feed of believers, alledge that the Ch;if-
tian church is on a foundation entirely different
from that of the ancient church ; for the Apoftlf?
exprefsly inftru6ls us, that the Chriftian church is
no otherthan the ancient church continued, and ihat
the foundation has always been the fame, I pro-
ceed to obferve,
N
1^8 Dalies of the [Serm. XV.
III. The Apoftle here teaches us, that this fpir-
itual houfe muft be united with, and framed into
the foundation. Thus it may ftand fecure. " Chrift
is the chief corner Hone, in which all the building
is framed,"
A houfe, in order to its {lability, mufl; be joined
to, and reit upon its foundation ; fo we mull be
united to, and built upon the Savior. That only
is true faith in Chrift, which regards him as the
foundation of our prefent hope, and final accept-
ance. " Other foundation can no man lay, than
that is laid, which is Jefus Chrill. And let every
man take heed how he buildeth thereon." The
building mufl be made wiih precious flones ; not
with hay and flubble. We arc to build ourfelves
up on a holy faith, looking for the mercy of our
Lord Jefus Chrill unto eternal life." There is, in-
deed, a fort of reliance on Chrift, which is net
faith, but pyefumption. To depend on him for
falvaiion, while we continue in impenitence and
dilobcdicnce, is tu makrvoid the law through faith :
This is as coivtrary to the gofpel, as to depend on
our own works, without regarding the Savior at
all. It is building a fuperftru6lure ; not with
precious flones, but with vile rubbifh. What
Chrift has done for us, is the fole ground of our ac-
ceptance. In this refpeft we muft reft on him on-
ly, and have no confidence in ourfelves. But then
it is only in a way of repentance and new obedi-
ence, that we become qualified and prepared for e-
ternal life. True faith, therefore, relies upon him
in this way ; and while it trufts in his righteouf-
nefs, it loves his charaler, choofes his precepts and
fubmits to his government. There muft be a con-
formity to Chrift, as well as a confidence in him.
God has prcdeftinated believers to be conformed
to the image of his Son. He is a living ftone,
chofen of God, and precious ; and they, as lively
flones, are built on him a fpiiiiual houfe, to offer
Serm. XV.] Chrijlian Religion. 109
facrifices acceptable fo God. To judge whether
we are united to the Savior, we mull inquire, as
well whether we are conformed to him, as whether
we truft in him. " He who is joined to the Lord
is one Spirit." ,
IV. As the fpiritual houfe muft reft on the
foundation, fo the feveral parts of it muft be
framed and, inferted into each other.. The Apoftle
fays, " In Chrift all the building Jilly framed to^
gether, groweth into an holy temple" " Ye are
builded togtther for an habitation of God."
As it IS fai:h which fixes the faints on Chrift the
Foundation, fo it is love which binds them together
among themfelves. " The whole body joined to-
gether and compared by that which every joint
fupplieth, according to the efTedual working in
the meafure of every part, maketh increafe to the
edif}ing of itfelf in love,"
If in a building, a ftone gets loofe, a joint breaks,
or a ftick of timber becomes apparently rotten, re-
pairs muft Toon be made ; for there is fuch a de-
pendence of one part on another, that when one
gives way, the whole is threatt^ned with ruin. So
it is in the houfe of God : Vv^hcn contention or
divifion begins, however Imall it may feem at firft,
there is danger of general confufion. The breach,
if neglefttd, naturally widens and enlarges. If,
therefore, we would preferve the beauty, ftrength
and dignity of the fpiritual houfe, we muft be
watchful to repair breaches, as foon as they appear,
and to remove thofe materials which arc become
too corrupt to be repaired, left they communicate
their own corruption to founder parts, A houfe,
thus built on the firm foundation which the gofpel
dcfcribes, and fitly framed together in every part,
will ftand fecurc againft thofe winds and teir pells,
which bre.ik and deiiiolilh fome other ftructuns,
thrown up in hade, reared without a foiid foun-
dation, compOicd of heterogeneous jnateriais, and
N 2
S60 Duties of the [Serm. XV, .
framed without proportion oF parts. *' God has
laid in Zion a precious corner flone ; and he that
believetb, (hall not be confounded.
V. The Apoftle defaibes this fpiritual houfe, as
" growing unto an holy temple in the Lord, and
becoming an habitation of God through the Spir-
it."
We muil not content ourfelves with having
built on the true foundation, but muft bring the*
itruclure to a more finifhed and beautiful condi-
tion.
The church may grow and make increafe, both
by the progrefs of its prefent members, in knowl-
edge and holinefs, and by the addition of new mem-
bers, who become fellow workers in the fpiritual
building. We fhould, therefore, be fervent in
fpirit, ferving the Lord, and abounding in every
good work ; and we fhould be zealous to promote
knowledge and righfceoufnefs among others, to con-
vert fmners from the error of their ways, and to
encourage thofe who would enter into the king-
dom of God.
The church is to grozu into an holy temple. As,
in the bell Chriflians, fo in the pureft; churches on
earth, there is much imperfe6lion ; but increajing
holinefs fliould be the aim of all. Private Chrif-
tians fhould be diligent to grow in grace, and in
the knowledge of the Savior. Churches fhould
maintain the v/orfhip and ordinances of Chrifl's
houfe, and unite in the Heady obfervance of them
for the common edification ; not forfakc the af-
fembling of thcmfelvea together, but exhort and
animate one anoihcr to love and good works. The
fpiritual houfe is built up, that Chriflians, as a ho-
ly priefthood, may offer fpiritual facrificcs, accept-
able to G(;d through Jefus Chrifl:.
Churches fiiould become " an habilation of God
through the Spirit." God's prcfence fills the uni-
Vv^rfe, but he dwells in a peculiar manner, in the
Serm. XV.J Chrijlian Religion. 20X
churches where the faints meet together for his
worfliip and fervice. " The Lord hath chofen Zi-
cn ; he hath defired it for his habitation this is
his reft forever here will he dwell." He dwells
here, na*: only by his word and ordinances, but al-
fo by the influence of his Spirit, which he affords
to afiift his people in the duties of his woi-fhip, and
to open their hearts for the reception oP his word.
The gofpel is therefore called a miniilration of
the Spirit."
If we would have the Spirit, we muft be huilded
^p^e^/ifr for an habitation of God we muft be u-
nitcd in a church ftate, fo as to enjoy his word and
ordinances we muft attend upon them in the
appointed feafons we muft preferve peace and
order among ourfelves. Thus we Ihall grow into
a temple for God thus we fliall be builded to-
gether for an habitation of the Spirit.
Vain then is it to expeft, that we ftiall enjoy the
fpecial prefence of the Spirit, if, inflead of being
builded together, we are broken afunder and fcat-
tered abroad if, inftead of grov/ing into an holy
temple, we neglect the aftembling of ourfelves to-
gether if, inftead of attending on the word of
God, we put it far from us if, inftead of walking
in peace and love, and cooperating for the com-
mon edification, we oppofe and contend with one
another, and thus deftroy the unity and fymmetry
of God's family ; for thus we refift and vex th^
holy Spirit.
God has promifed his Spirit to them who feek it.
The manner in which we are to feek it, he has pre-
fcribed. Our feekitig will be fuccefsful, when it
is guided by his prefcription. He is a God of
peace and order of grace and love. Wc are only
then a fit habitation of God through the Spirit,
when we preferve peace and order, condcfccnfiorj
D^nd charity among ourfelves.
N3
202 Duties of the, ^c. [Serm. XV.
Let us, therefore, as parts of God's fpiritual
houfe, be united together by love, as well as join-
ed to the foundation by faith. Let us confecrate
ourfelves, and all that we have, to God, confider-
ing that we are called to be an holy priefthood tO|
him. Let us conftantly and devoutly attend the
ftated worfhip of his temple ; avoid whatever
would difturb the harmony, or mar the beauty of
the fpiritual building; endeavor to grow our-
felves, and to promote the growth of others, in knowl-
edge and righteoufnefs ; be builded together for
a divine habitation; and rejoice in all thofe means,
which God has appointed for the perfefting of
the faints, and for the edifying of the body of
Chrift.
SERMON XVI.
EPKESIANS iii. i- 7.
for this caufe I Paul, the prifoner of Jefus Chrijifor
you Gentiles ; if ye have hedrd of the iifpenfatioii-
of the grace of God,which is given to you -ward, horv
that by revelation he made known to me the myfleryy
(as I zurote afore m few words, whereby, when ye~
7ead, ye may unde^fland my knowledge in the myjlery
cf Chrif) which in other ages was not made known
unto the fons of m.en, as it is now revealed unto his
holy Apo files and Prophets by the Spirit of God, that
the Gentiles Jhould be fllow heirs of the fame body^
and partakers of his pronufe in Chrifl by the gofpel ;
whereof I am made a minifier according to the gift
of the grace of God given unto me, by the effe^ual
working of his powtr.
1 HE calling of the Gentiles into the.
church of God, which is a fubje6t of the preceding,
chapter, i.s (lill continued in this. Concerning this
wonderful event, Paul fays '"he had written b;.fore
in lew words," or had written a little before, i. e. io.
the preceding part of this cpiflle, by attending to
which they might perceive, how well he under-
wood the myltery, which by revelation God had
opened to him.
The myflery here intended is the calling of the
Gentiles to a participation with the jeivs in the
N4,
204 Duties of the f Serm. XVI.
privileges of God's church. This myflery was ia
ages pafl, unknown to the fons of men, but was
now revealed by the Spirit to the Apoftles and
Prophets, that the Gentiles fhould be fellow heirs
of the fame body, and partakers of the promife by
the gofpel. The promife referred to, is that great
promife made to Abraham.. " I will be a God to
thee and to thy feed." The Gentiles were now
called to be partakers of this promife with thejews.
*'This blefling of Abraham is come on the Gentiles
through Jelus Chrift." " They who are Chrift's,
are Abraham's feed, and heirs according to the
f)romire." "As many as are of the faith are blelTed
with faithful Abraham."
The incorporation of Jews andGentiles into one
church was not, in former ages wholly unknown ;
for the promife to Abraham was, "that in his feed,
all the nations of the earth fhould be blefled." The"
introdu6tion of the gofpel and its glorious fuccefs
among the Gentiles were often foretold by the
prophets. But fo imperfeftly was this matter un-
dtrflood by the generality of the Jews, that the A-
poflle fays, "In former ages it was not made known
to the fons of men, as it is now revealed."
The Jews, who received the gofpel, retained for
fome time the fame prejudice againft the Gentiles,
as they had entertained before. They imagined
that the way into the church of God was llill
through the legal ceremonies; and that no Hea
thens could be admitted to the privileges of the
gofpel, unlefs they firfh became Jews by circumci-
fion. But the Apoflle fays, " Chrift has abolifhed
the enmity, even the law of commandments con-
tained in ordinances." The Gentiles are made
heirs of the fame body with the Jews, not by the
works of the law of Mofes, but by the faith of thfe
gofpel of ChriR.
The abolition of tlie ancient diftinftion between
Jews and Gentiles, and their incorporation into'
$ERM. XVI.] Chrifiian Relipcn. zo
one church, have fallen under our confideraiion ia
feme preceding difcourfes on this epiflle. We
ihali therefore notice, in the pafTage jiow read,fuch
matteris only, as have jiot occurred before.
I. The firft thing obfervable is, that Paul calls
JiimfeU " a prifoner of Chrift for the Gentiles."
The liberality of his fentimf?nts toward them,
and the boldnefs with which he afferted their title
to equal privileges with Jews, were the principal
reafons, why the latter perfecutcd him with fuchi
violence, and caufed him to be fent a prifoner to
Rome. It was while he was there in bonds, that
he wrote this epiftle. He might, therefore, with
propriety call himfelf "a prifoner of Chrift for the
Gentiles." A remarkable inftance of the prejudice
of the Jews againft him on this account is related
in the 22d chapter of the A6I3, In making his de-
fence before them, he declares the manner and cir-
cumftances of his converfion,and the particular in-
ilru6lions given him from heaven to depart from
Jerulalem, and preach the gofpel among the Gen-
tiles ; ' and when they heard this word, they lifted
up their voices and faid, Away with juch a fellow
from the earth, for it is not ft that hefhoiddlive; and
they caft off their clothes, and threw dull into the
air," in token of their abhorrence of fuch a doc-
trine.
It may feem flrange,that men fhould poffefs fach
malignity of heart, as to envy their fellow mortals
the means and offers of falvaiion. But perhaps
this temper, which the Jews fo remarkabl)/ dii-
covered, may fometimes be found among Chnf-
tians.
You will all fay, " We never envied a man on
religious accounts. We wifli all men virtuous in
this world and happy in the next." But be plea(cd
to examine yourfelvcs. Have you never envied a
good man the reputation which rcfuitcd from his
virtue ? Have you never tried to detradl from hiS
fioS Duties of the [Serm. XVI.
fapeiior honor, or to call dirt on his fairchara6ler?
Have you never felt uneafy when you heard him
commended, or enjoyed a fecret pleafure when ill
things have been fpoken of him ?
The fpring of this bitter enmity in the Jews was
their fpiritual pride and worldly aflFeftion. They
imagined that they were God's favorites, and that
for them were defigned the honors of this world,
and the glories of the world to come. The Gen-
tiles they viewed as reprobates, and they efteemed
it a virtue to hate thofe whom God had rejedled.
They confidered Paul, in his labors for the convert
fion of Heathens, as oppofing their darling fyftera
of univerfal dominion under the Meffiah's reign :
Hence they condemned him as an enemy to their
religion and government.
Wherever the fame fpirit of pride and felfiflinefs
reigns, it flill produces fimilar efFe6ls. How com-
mon is it. that particular {e6is of Chriftians confine
falvation to themfclves, and not only reprobate all
others, but even condemn the charity of the man
who dares to hope favorably of them ? How com-
mon is it, that men excufe, in their own party, the
famt things which they fevcrcly cenfure in anoth-
er ; and confider thofe a6lions as vices in a rival
fe61^, whi<:h they magnify as virtues in themfelves
and their profelytes ? How common is it, that
Chriftians. fo called ; yea, even Preachers, under
the folemn pretence of promoting the religion of
Chrift, and faving the fouls of finners, fow difcord
among brethren, caufe divifions in churches, and
diflurb that peace which is an elTential virtue of
the gofpc 1, and without which religion cannot exr
ifl f How common is it, that we envy thofe in fu-
pcrior worldlv circumllances that we wifh to de-
prefs them that we eagerly receive and diligently
propagate ill reports concerning them ? Whence
|)roceeds this unfriendlv, unfocial condu6i:, but
irom pride and a love of the world ? Is not tliii
3erm. XVI.] Chnjlian Religion. 207
the fame temper which appeared in the Jews, when
they made Paul a prifoner for teaching, that the
Gentiles were entitled to equal privileges with
them ?
We fee, then, that liberality of fentimenf cffen-
tially belongs to true religion ; and that bigotry,
hatred and envy among Chriflians debafe their
charater, and fcandalize their profeflion. We
fhould entertain exalted thoughts of the divine
goodnefs : Such thoughts enlarge the mind and lib-
^ralize the feelings. We fhould confider the whole
human race as the care of God's Providence ; and
remember, that, while they partake of his kindnefs,
they deferve not our hatred. We Hiould look on
our fellow men as fharers in the fame nature, fub-
je6l to the fame fenfations ,and capable of the fame
happinefs with ourfelves ; and ever be difpofcd to
5o to them, as we defire they (hould do to us. We
fhould ever entertain favorable fentiments, where
nothing appears to forbid them. While we are in-
duftrious to promote piety, correft error, and con-
vert (inners, we fhould be careful that our zeal
urge us not to meafures inconhflent with peace and
charity, and fubverfive of order and- religion.
While we are concerned to reftify miftaken fenti-
ments, and reform irregular manners in others, we
2nuft ourfelves be open to convicHon and patient of
reproof. While we attempt to wipe the mote out
of a brother's eye, we muff confider that the eye is
tender and fenfible we muff touch it with a gentle
hand, left we irritate and inflame the part, which
we pretend to relieve. We fhould fuffer no world-
ly motives to control us in our religious conduft;
but a61: under a folemn fenfe of that amazing futu-
rity which awaits us and all the human race. If
we are governed in our religion by worldly ends,
wc fhall hate and malign thofe who difFv.r from us,
jufl; for the fame reafon, that a man of avarice or
2-mbidon, hates his competitors in trade, or his ri-
^o8 Duties of the [Serm. XVI.
vals for preferment. But if our minds arQ deeply
impreffed with a fenfe of God's fupreme govern-
ment and impartial judgment, we fhall be chiefly
folicitous to approve ourfelves to him ; we fhall
rujoice when we fee religion prevail among our
fellow finners, whoever they are; we fhall be pleaf-
ed with the appearance of real virtue and piety in
thofe, who may not in all points think with us ;
we fliall choofe to hope the befl we can of doubt-
ful charafters ; we fhall be more ready to con-
demn our own real faults, than to cenfure the fuf-
pe6ted faults of our brethren. We fhall not imi-
tate the men of the world, who endeavor to pull
down a competitor, that they may rife on his ru-
ins ; but fhall imitate the liberal fpirit of the A-
poflles, who labored to build up, in every place,
the common irntered of Chnfl's kingdom. True
religion is pure and peaceable : It rejoices not in
iniquity, but rejoices in the truth: It envies not,
nor behaves itfelf unfeeraly: It believes all things,
and hopes all things. I proceed to obferve, fee-
ondly,
II. The gofpel is "a difpenfation of the grace of
God." So the Apodle here calls it.
It is a difcovery of that method, which the wif-
dom of God has chofen for difpenfmg his grace
and mercy toward fallen men, in order to iheir
recovery from fin and death, and their final falva-
tion in heaven. It is c3Lllcd the gofpel of God, as it
originated in his good pleafurc ; and the gofpel of
Chrifl, as he is the immediate author of it, and as;
liis do6lrincs and works, his life and death, his re
furrcQion and afcenfion, and the beffings procur-
ed by him, are the fubjefts on which it principally
treats. It is called the word of falvation, as it
proclaims the olFers, and Hates th terms of falva-
rion ; and the gofpel of peace, 2ls it difcovers the way
in which finners may be reconciled to God, and
obtain peace with hnn. It is faid to be the power
Serm. XIV.] Chrijlian Religion, 209
of God to fahation, becaufe, while it brings falva-
tion, it propofes the moft powerful motives to per-
fuade, and afliflances to encourage linners to ac-
cept it. It is called the gofpel of the grace of God^
becaufe it proceeds from his felf moving goodnefs,
and manifefts his abundant mercy to linful crea-
tures ; and the difpenfation of his grace, becaufe it
opens the way in which fmners may become partak-
ers of his grace.
The grace which the gofpel offers is pardon and
glory. This grace is offered without diftin6lion,to
one as well as another, in the fame way, and ort
the fame terms. It is difpenfed through the Re-
deemer, who gave himfelf a ranfom for fmners. -
The terms of pardon are repentance toward God,
and faith toward our Lord Jefus Chrift. Sinners
are brought to a compliance with thefe terms by
means of the gofpel, which is rendered effeflual
by the attendant operations of the Spirit. The A-
poflle fays, *' The gofpel is the power of God to
falvation to every one that believeth, for therein
the righteoufnefs of God is revealed from faith to
faith, and the wrath of God is revealed from heav-
en againft all ungodlinefs and unrighteoufnefs of
men." He fpeaks of his preaching, as mighty
through God to the pulling down of flrong holds,
to the humbling of every high thing which exalts
itfelf againft the knowledge of God, and to the re-
ducing of every thought to the obedience of Chrift.
He taught that men rnuft repent and turn to God
and do works mete for rcpenlancc, afluring them,
that thus theyftiould obtain the forgivenefs of fins,
and an inheritance among them who are fandilied,
by faith in Chrift. As the gofpel is the word of
ialvation fent to a finful race, fo herein is proclaim-
ed the forgivenefs of fms, infuch full and univerfal
terms, that all who believe may be alTured, that
they fhall be juflified from all their fms, and be
made heirs of eternal life.
2ii Duties cf the []Serm. XVS.
Now if we are under fuchadifpenfation of grace,
How inexcufable are the impenitent, and how a-
mazing will be the puiiilbment of thofc who finally
pcrifh in their guilt ?
The gofpel fuppofes us to be loft and helplefs ;
and fuch we certainly are. If we were not fuch,
we fliouJd need no falvation. ' If we are fuch, Hovir
joyfully ftiould we hear, and how thankfully em-
brace the difpenf^tion of the grace of God ? Are
we unworthy creatures ? How happy it is ^hat
God dea!s with iis in a way of grace ! Have we na
righteoufncfs on which to ground a claim for the
remifhon of pad fins ? How happy it is, that Jefus
the Son of God has made reconciliation for iniqui-
ty, and brought in everlafling righteoufnefs !
Are our fins great and numerous ? How h^ippy it
is, that the righteoufnefs of God, through the faith
of Chrifl, is unto all, and iipon all them that be-
lieve, and there is no difference ! Do we feel the
power of corruption, and the weaknefs of nature ?
Mow happy it is, that God's grace is fuflTicient
for us, and that wc may come boldly to his throne
for giace to help in time of need ? Do we find
that the fciious fcntiments, and virtuous refolutions
awakened in us, too eafily fiumber and die away ?
How happy it is, that God gives us line upon
line, and precept upon precept ! -And what
- Will we treat with coJd indifference and negleft
al] this kind and wonderful provifion ? Can we
fuppofe, theic is no danger in trampling on the
gifts of divine love, and fpUrning the offers of eter-
nal falvation ? The Apofllc has given, and let us
take the warning, that *' dcfpifers of the gofpel will
wonder and penfli."
HI. The Apoilic fays, This difpenfation was
committed to him lor the benefit of mankind. -'
" The difpcnlation of the g:acc of God is given to?
you ward,"
SexIm. XVI.] Chrijiian Religbn, ^ti
He was allowed of God to be put in fruft with
the gofpel. This was a truft committed to him by
the will of God not a power arrogated by his
own prefumption. '^ He was an Apoftle not of
men, neither by man, but by Jefus Chrift, and God
the Father." And " the gofpel which he preached
was not after man, neither received he it of man ;
but was taught it by the revelation of Jefus
Chrift."
Few men ever pofTeffed higher accomplifhments
than Paul. His natural abilities were great ; his
education was fuperior ; the manner of his conver-
fion was extraordinary ; the grace beftowed upon
him was abundant. But on neither of thefe grounds
did he alTume the work of the preacher. He wait-
ed till he was regularly called and authorifed to it.
He was firft inform.ed by Ananias, that he was one
whom Chrift had chofen to bear his name among
the Gentiles. But he did not venture to a6l on
this information, before he had evidence that it was
from heaven. To prove this, Ananias performed
a miracle. Paul's firft miniftrations were among
the difciples at Damafcus, who had been witncffes
of the remarkable circumftances of his converfion
and call. He afterward joined himfelf to the A-
poftles. But, in order to his admiffion into their
fraternity, he adduced compeLent teftimony. For
a while he was with them coming in, and going
out at Jerufalem. Before he went forth to preach
the gofpel among the Gentiles, he was folemnly
feparated to the work by the prophets and teachers
at Antioch, who fafted, and prayed, and laid their
hands on him, and fent him away. Paul, being
thus ordained, afterward ordained others ; and he
charjred ihera to commit to faithful men the things
which they had received from him.
Paul, you fee, did not rely on a fecrct, interned
call, as what alone would warrant him to com-
mence a preacher. He carefully conformed to the
2 1 1 J)uHes of the [Se rSi .- XVI .
order which Chrift has ihftituted in his church.
Heinftrufted Timothy and Titus to do likewife. -
Minifters, then, in this day, are not to ground their
v^^rrant to preach the gofpel on any immediate rev-
elation. Nothing of this kind is now to be expell-
ed. If they Ihould pretend to this, it would be no "
warrant for others to receive them in their afTumed
charadler, and confequently, no warrant for them
to aiTame it, unlefs they can by miracles, prove to
the world the reality of the pretended revelation.
The gofpel has pointed but the qualifications ne-
C'lTary for teachers of religion, and the manner in
which they are to be indu6fed into ofBce. Wheii
J. man defires the office of a bifhop, pofTeffes the
requifite qualifications, and is riot only called there-
to by the brethren, but recorrimended a.lfo by the
elders of the church, then he is warranted to al; ill
the charafter of a gofpel bifhop.
IV. Paul fpeaks of the knowledge of the gofpel
las communicated to him by revelation. " God by
revelation made known to me the myllery, which,
in other ages, was not made known to the fons of
men, as it is now revealed to his holy Apofll^ and
Prophets by the Spirit."
We are not to fa ppofe, that every thing, which
the Apoftles preached or wrote, was communicated
to them by immediate infpiration. Many things
they learned from the writings of the Old Tefla-
ment ; and from the perfonal inflruftions of Chrift.
And the Spirit was fent to bring all things to their
remembrance, as well as to teach them all things,
which they fhould farther need to learn. IVlanyof
Chrilt's perfonal inftru6lions were doubtlefs com-
municated to Paul, by thofe Apoftles who converfr
ed wih the Lord in the days of his flefii.
In the 7th chapter of the firfl cpilllc to the Co-
rinthians, our Apollle ufes fuch expreffions as
thefc ; " I fpcak by pcrmijfion not by command-'
rarnf," "/ fpcak, not the L^r^." ''I have
^ERM. XVI,] iOhriJtiah Religion, jfci^
ho commdHdmeni, but I give my judgmeiit'* Hence
fome would infer, that Paul often fpake only by
the diftates of his own reafon, and without any di-
vine influence ; fo that he was in doubt himfelf,
whether he fpake agreeabiy to the will of God.
But this certainly cannot be his meaning ; for he
fays, *' I give my judgment as one who hath ob-
tained mercy of the Lord to be faithful as one
that hath the Spirit of God and thg mind of
Chrift and the things, which I write, are the com-
mandments of the Lord." But he means that
Chrift, in his perfonal inftru61;iorts, had given no de-
cifion on the fubjeO; in queftion, but had left it to
be determined by his Apoftles under the dire6lion
of the Spiritjwhich V/as to lead them into all truth.
He fpeaks, not by way of diftindion between his
own private judgment, and divine infpiration ; but
by way of diftin6libn between that which was
taught by the Spirit, and that which Chrift taughc
by commandment when he was on earth. ]n the
laft verfe, he fays, '-^ 1 think I have the Spirit of
God/* This is not an intimation of doubt, wheth-
er he had the Spirit ; but an expi eflion of his con-
fidence, and an appeal to the Corinthians, that he
had it ; for the word fliould be rendered, not, /
think, but / appear to have the Spirit. This appeal
to them he again renews. *'Am I not an Apof-
tie ? if I am not an Apoftle to others, doubtlefs
I am to you ; for the feal of mine Apoftleftiip are
ye in the Lord." " Truly the figns of an Apoftle
tverfe wrought arhong you in wonders and mighty
deeds."
God was not at the expehfe of infpiration to
teach the Apoftles thofe things which they knew,
or might know, by other means in their hands. -
But where a6lual knowledge, and the means of ob-
taining it were wanting, there infpiration fuppli^<^
the defect.
O
i4 . Duties of the fSEiiM, XVt;
It is not neceffary for us to know the nature of
this infpiration, or the manner in which the Apof-
tles were alTured of its, divinity. If we believe there
is an infinite and all perfeft Spirit, which poffeffes
our reins, aad even pervades univerfal nature, we
muft believe, he can reveal his will to men,byfuch
an immediate influence, as fliall carry its own evi-
dence, and leave on the mind no pofTible doubt of
its reaUty. We can fpeak to men in fuch a man-
ner, that they fliall certainly know we fpeak to
them, and fhall perfe6lly underftand our meaning.
If we deny the poffibility of a certain infpiration
from God, we deny that power to him, which we
ourfelves poirefs. But,
V- Whatever might be the manner in which the
Apoflles knew their own infpiration, the manner in.
which they proved it to others is taught in our
text. This was by the power of miracles. St.
Paul fays, "I am made a minifter of the gofpel ac-
cording to the gift of the grace of God by the ef-
feftual working of his power." To this evidence
he often appeals for the truth of his Apoftlefhip,
and the divinity of his do6lrine.
When God gives a revelation, he gives fufficient
demonftration that it is from him. Otherwife it
could have no authority with rational and inquir-
ing minds. He gave the difpenfation of grace to
the Apoftles, that they might communicate it to
the world ; and he endowed them with the power
of miracles, that their word might be received as
divine, and might work effe6lually in them who
heard it.
How wonderful is the love of God ! We fee his
goodncfs in the common courfe of his Providence ;
but more glorioufly is his mercy difplayed in the
gofpel, which opens a marvellous plan for the fal-
vation of fmners. This plan was communicated
to the Apoftles by the infpiration of his Spirit, and
confirmed by divers miracles according to his will.
B18RM. XVI.] Chriftian Religion. ^ig
.. What reverence is due to the facred fcriptures,
which have been thus authenticated by a divine
feal ?
If God has been at fuch expenfe to give us a
revelation, and to convince us of its authority, we
ought to receive it with unwavering confidence, and
to obey it with unreferved fubmiffion.
What we there find exprefsly taught and com-
jnanded, that let us believe and obey, how much
foever it might have baffled the invention, or noyv
furpaffes the comprehenfion of human reafon.
We are not to believe without a reafon for our
faith, nor to aft without a reafon for our conduft;
but we are bound to believe what God reveals, and
to do what he commands, when we have evidence,
that the command or revelation is from him, even
though the reafon of the command fliould be un-
known, or the matter revealed ftiould be incompre-
nenfible to us.
How abfurd is it to imagine, that God will com-
municate to men, hy infpiration, the knowledge of
religion, fince this may be obtained from the Hand-
ing revelation which he has given us ? The fcrip-
tures are able to make us wife to falvation, and to
furniih us unto every good work. If negledting
thefe, we expe6i that religious knowledge will be
communicated to us in a cheaper and eafier way,
iv^e infult the divine goodnefs,and expofe ourfclves
to fatal delufions. Even in the days of the Apof-
ties, God was not lavifh of infpiration. He did
not endow men immediately with that knowledge,
which might be acquired by ordinary means. Cor-
nelius was direfted by a vifi.on to fend for Peter,
who Ihould teach him words, bv which he might
be faved. God could as eafily have revealed to
Cornelius the things by which he fhould be favcd,
as fend an angel to inform him, where he might
find an inftrudor. JBiit G< d will honor his own
inftitutions ; and v/here thele are fuflicicnt, he will
Si^ Ihties of the, ^c, [SeRm. XVJ.
not fuperfede them by higher and more extraordin-
ary meafures,
Chriflians are dependent on, and indebted to a
holy, divine influence in the religious life; but this
ordinary influence of the Spirit doe& not immedi-
ately reveal to them new truths ; it rather difpofes
their minds to regard and obey the truths already
revealed. We are never, therefore, to follow im-
plicitly an impreflion made on our minds much
lefs the impreflions, which others pretend have
hztn made on theirs ; but we are to examine, by
the word of God, every fuggeftion which is flarted
within us, or communicated to us, and to obey oi'
rejefl it, as it agrees, or difagrees with this fi:and-
ard. " Believe not every Spirit, but try the Spir-
its/' The fcripture is to be our guide. The fug-
geftions, or excitations of the Spirit are not to im-
part to us the knowledge of duty, but tO' awakent
our attention to duty already taught.
*'Depife not prophcfying ;" or the flated pi-each-
ing of the word. God has committed the difpen-
fation of grace to his fervants, that they may open
and recommend it to others. If you would have
the benefit of it, attend upon it in God's appointed
way. In vain do you expeft his grace, while yoQ
negleft the means, by which he i's wont to commu-
nicate it. This is the voice of wifdom, " To you,
O men, I call, and my voice is to the fons of men.
Bleffed is the man that heareth me, watching daily
at my gates, and waiting at the polls of my doors.
Whofo findeth me, findeth life, and fhall obtain
favor of the Lord ; but he that fmneth againft m.e,
wrongeth his own foul. All who hate me, love
deatb."-
\f^^
SERMON XYII.
EPHESIANS iii. 8, 9, 10.
Unio me, xvho am lefs than the leajl of all Saints, is this
grace given, that I Jhould preach among the Gen-'
iilesthe unfearchable riches of Chrijl, and to make
all men fee what is the fellowjhip of the myfery^
Txhichfrom the beginning of the world hath been hid
in God, who created all things by Jefas Chrifl ; to
the intent, that now unto principalities and powers in
heavenly places might be known by the church the
manifold wifdom of God,
IN" the preceding verfe the Apoftic
fays, '' He was made a minifter according to the
gift of the grace beftowed on him by the efFelual
v/orking of God's power." The mention of his
apoftolic office awakens humble reflexions on his
paft guiky life, and admiring thoughts of God's
grace in employing him to preach the grand myf-
teries of the gofpel for the inftruftion of men on
earth, and even of angels iq heaven*
The words read will lead us to contemplate the
Apoftlc's deep fcnfe of his unworthinefs his ad-
miring apprehenfions of God's grace his elevated
fentiments of the gofpel and his enlarged views
of the defign of his miniftry,
O '^
2 1 8 JOuties of the [S^ rm . X VII.
I. We are to confider wTiat a humble opinion the
Apoftle had of himfelf. " To me, who am lefs than
the leaft of all faints, is this grace given."
In his abilities and gifts, he was not a whit be-
hind the chiefeft apoftles ;'and in fufferings he was
tnoie frequent, and in labors more abundant than
they all. Bat in refpeft of worthinefs, he efteemedi
them his fuperiors ; for they had not, like him,
pcrfecuted the church, and Ihey were in Chrift, and
became apoftles before him. Qf himfelf he fays,
*' Laft of all, Chrill was fecn of me, as of one born
out of due time ; for 1 am the leaft of the Apof-
tles, who am not mete to be called an Apotlle, be-
caule I perfecuted the church of God."
Good ChriiUans in honor prefer one another,
and elteem others better than themfelves. Tliey
a.re more converfant, and, better acquainted with
themfelves, than they can be with others. Their
jGns come nearer their hearts, and affetllicm more
i'enfibly, than the fins of others can do. They are
inore difpofed to extenuate and excufe the failings
of their brethren, than their own ; for their chari-
ty hopes all things, and can cover a multitude of
iiiis.
True religion in the heart will produce felfa.-
bafing thoughts. If you fee a man ofteniatious of
his religious experiences and godly works, and at
the fame time cenforious of others, and difpofed
to exclude them from his fellowfliip, you may
llrongly lufpeft, that he has never felt the powet
of the gofpel on his heart.
The true convert forgets not his formrr charac-
ter. Paul calls himfelf the l^aft of faints, beCaufe
he had perfecuted the church. The penitent re-
fletis often on his pa ft guilty life, that he may be
more humble in himfelf, more thankful to God,
more watchful againft fin, more diligent in the
practice of religion, and thus may make rnor<i
I'uiiable returns for God's 2ii)undant grace.
Serm. XVII.J Chrijlian Religion, si
The penitent not only remembers former iniqui-
ties, but as far^s they have been public, confejfes
them before men. The Apoftle, in his fermons
and epiftles, often laments the errors of his pail
life, that thus he may repair the injuries which he
had done to the caufe of Chrift. When David
fell under the power of convidion, he not only
condemned himfelf in the prefence of his reprover,
but compofed a penitential pfalm, which he de-
livered to the Jewifh church, as a Handing con-
feflion of his guilt and warning to others. He
prays, *' Create in me a clean heart, O God, and
deliver mc from blood then will I teach tranf.
greffors thy ways, and fmners Ihall be converted
unto thee."
II. The Apoftle exprcffes his admiring appre-
fienjions of God's grace in calling him to the minif-
try. " I am made a minifter according to the grace
of God. To me is this grace given, that 1 ftiould
preach Chrift among the Gentiles. By the graoc
of God I am what I am.
To the faVne grace which had called him, he
afcribes all his furniture for the miniftry, " Chrift
hath enabled, or qualified me, putting me into the
miniftry." " I am made a minifter according tc
the working of God's power." *' Our Efficiency is
f God, who hath made us able miniftcrs of the
New Teftament."
To God alfo he gives the honor of his Juccejs \\\
the miniftry. *' P^or," fays he, neither is he who
planteth, nor he who watereth, any thing, but God
who giveth the increafe." It was matter of won-
der and thankfulnefs to him, that Godfliould hon-
or fo unworthy a man with fo high an office, with
fuch eminent gifts, and with fuch diftinguifhed
ufefulnefs. He gloried in his infirmities, that the.
power of Chrift might reft upon him.
We fee that the gofpel miniftry is a rcfpcflable
office. However contemptible fomc render thenu,
04
i^20 I>uliesofthe [Serm. XVll^
(elves in it, the ofBcc itfelf is honorable. The A-
pollle diieCls that the elders who rule well, efpe-
cially they who labor in word and dotrine, fhould
be efteemed highly in love for their work's fake ;
and be counted worthy of double bonor. They
are ambaffadors of God to befeech men to be rec-
onciled to hitn. They are ftewards of (he mani-
fold grace of God. They are fervants to men for
ChrilVs fake. They are heralds fent forth to pro-
claim the tidings of falvation to a fallen race. A
lenfe of the dignity and importance of their office;
ihould warn their zeal in the difcljarge of it. We
proceed to confider,
III. The ApoiiW s elevated f6rJiments (concerning
the gojpel which he preached. He calfs it "the
unfearchable riches oi Chn9i."
The bleflings of the gofpel, being purchafed hy
the blood of Chrift are called his riches. " He,
who was rich, for our fakes became poor, that
through his poverty we might be rich."
They are called riches on account of their excel-
lency, fulnefs and variety. They furpafs in value
all the treafures of the world ; they are offered iji
fuch abundance as to fupply all our wants, and
difpenfed in fuch manner as is fujted to all our
jieceflities. ChrijR;ians, how poor foever in this
world, flill are rich. They are hejrs of a king-
dom, and entitled to the riches of the glory of an
inheritance in heaven. They will inherit all things.
The Apoftle fays to the Corinthians, *' Now ye
are full, ye are rich, ye have reigned as kings.'*.
Of himfelf and his brethren he fays, " We are poor,
yet make many rich ; we have nothing, and yet
poffcfs all things."
The riches of Chrifl: are called unfearchahh
riches.
I'hey are undifcoverable hy human reafon, and
made known only bv revelation. Hence they are
celled sn)jleries. The Apoftle fays, He was fent
^ERM. XVII.] Chriftian Religion. I^j
** to make all men fee what was the myjler)\ whiclji
from the beginning of the world had been hid ir%
God, who created all things by Jefas Chrijl." This
is the fubftance of the gofpel myftery, that as all
things were made hy Chrift, fo the government 06
them is put into his hands ^that he has opened a
way in which God's rebellious fubjefts, in this
part of the creation, may be reflored to favor
(hat he is ordained head over all things for the
church that he gives laivs and annexes their fanc-
tions that he will finally difpenfe rewards and
punifliments to different charattcrs, and then will
give up the kingdom to the Father.
As the riches of Chrifl: were unfearchable to rea-
fon, fo they were but impcrfedlly made known in
the prophetic revelation. Alluding to the words
of Ifaiah, the Apoftle fays, "Eye hath not feen,
nor ear heard, neither have entered into the hear|
of man, the things which God hath prepared for
them that love him ; but God hath revealed them
to us by his Spirit ; for the Spirit fearcheth all
things ; yea, tbe deep things of God." One part
of the myflery of godlinefs was, *' that Chrift
0iould be preached to the Gentiles." Of this the
Jews had no apprehenfior^. To the apolllcs them-
lelves it was matter of admiration, that " God had
granted to the Gentiles, repentance unto life." It
was " by revelation" that " God made known to
Paul the myjlery, which in other ages had not been
made known to the fons of men, that th& Gentiles
fliould be fellow heirs, and of the fame body"
with the Jew?, "and partakers" with them " pf
his promife in Chrift by the gofpel."
The riches of Chrifl are of inejlimallc value.
They are fuch as could not be purchafed by filver
and gold. His own precious blood was the only
adequate price for them. He has taught us, that:
worlds could not redeem one foul that is loft.
Who then cau conceive the worth of that redemp-
UQ9. Duties of the [Serm.XVIL
tion, which is fuflScient for all finners, and will be
applied to all who penitently and thankfully ac-
cept it ?
In Chrift are hidden all the treafures of wifdom
and knowledge all the riches of grace and mercy.
*' God grant us, according to the riches of his glo-
ry, to be flrengthened with might by his Spirit in
the inner man, that we may *' difcern fomething
of his manifold wifdom, and may, according to the
meafu re of faints, " be able to comprehend what
is the length, and breadth, and heighth, and depth,
and to know the love of Chrift, which paffeth
knowledge."
What abundant caufe of gratitude and joy have
we, who by nature are finners of the Gentiles, that
we have been called to partake of thefe unfearcha-
ble riches ? With what pleafure fhould we read
with what tranfport fhould we hear the gofpel of
our falvation ? This difcovers to us wonders which
human reafon could not have fearched out, and
proclaims to us bleffings which human virtue could
iiev^r have f ecu red.
Ye fons of poverty and want j go take a fhare
in thefe unfearchable riches. Vain are worldly
treafures, and worldly purfuits. No longer fpend
your money for that which is not bread, and your
labor for that which cannot fatisfy ; but eat that
which is good, and let your fouls delight in fatnefs.
Seek durable and fubftantial riches feek the king-
dom of God and his righteoufnefs. " The king-
dom of heaven is like treafure hid in a field, which,
when a man hath found,, he hideth, and for joy
thereof, goeth and felletli all that he hath, and buy-
eth that field." Go, make this purchafe, and you
will at once poffcfs unfearchable riches.
Let us now,
IV. Confider what grand and enlarged concep-
tions the Apoftle entertained of the dejign and im-
pjr lance of his mini dry.
Serm. XVII.] Chrijlian Religion, 23
The primary and immediate objeft of it, he tellji
us, was to make all men fee what is the fellowfhip
of the myftery which was hidden from ages." It
was to open to mankind that mighty fcheme, which
the wifdom of God had formed, and which his
goodnefs had, for ages, been carrying into execu-
tion for the redemption of our iailen race. When
Jefus firft appeared unto Paul, he faid to him, " I
will make thee a minifler, and a witnefs of the
things which thou haft feen, and in which I fhall
appear to thee ; and I will fend thee to the people
and to the Gentiles, to open their eyes, and turn
them from darknefs to light, and from the power
of Satan to God." To this heavenly vifion Paul
was not difobedient, but fhewed to all men among
whom he preached, " that they muft repent and
turn to God, and do works meet for jepentance."
The great theme of his preaching was the falvation
of fmners through Chrift, in a way of repentance.
He preached Chrift the Savior, not of Jews only,
but of Gentiles alfo of all who believe, whatever
might be :heirchara6ler, condition or nation.
The manner of his preaching was plain and Jur-
miliar. He preached the unfearchable riches of Chrift,
with an intent that all men might fee and know
tliem.
His preaching tended to peace dind. union. It was
not his objeft to fovn parties here and there, under
diff"erent names, but to bring all, whether Jews or
Gentiles, into one body, and/<*into fellowlhip one
with another. He taught .lall Chriftians, in every
place, to confider thejnfelves as citizens of one
great community, fi^bjefts of one common Lord,
partakers of the fame privileges, heirs of the fame
inheritance, and to keep the unity of the Spirit in
the bond of peace. How dift'erent was our Apoftle
from thofe mifguided zealots, .4vho interrupt the
fellowfl:iip of Chriflians, and l^w difcord among
brethren by leaching their partiza^ to fay to oth-
p^^ Buiics of the [SeRxi. XVlh
qrs, *' Stand by youiTcIves, come not near to us,
for we are holier than you !"- " Mark them whq
^aufe divifions and offences contrary to the due,
irine jvhich ye have received, and avoid them ;
For they who are fuch ferve not the Lord Jcfus
thrift, but their own belly."
Favil's miniftry was defigned for the benefit, nofc
<5f men only, but of angds too. He preached the
unfearch^ble niches of Chrifl, " that now untp
principalitiis and powers in he avinly places, might be
^e kno'.vn by the church the manifold wifdom of
jGod."
The arigeis ieani much of the wifdom of Go4;
from his works. When he laid the foundations of
the earth, '' they fang together and fhouted for
joy." And ftill they praife him, afcribing to him
glory, honor and pqwcr, " becaufe he has created
all things, and for his pieafure they are, and were
created." If from thcfe works they learn GodV
charalcr, they aoubtlefs undcrftand it more per-
feflly from the difpcnfation of his grace to fallen
men. In this they defire to look; for in this his
wiic^om, liolincfs, rncrcy and truth are mod glori-
oufly difplayed. They were fent to foretell the
birth of the Savior, and of |ohn, his forerunner.
When the Redeemer v'as born, they came to noti-
fy the happy event to the f[iephcrds in the field ;
and on this occaGon they glorified God in anthems
of ]")''airc. They attended Jefus in hi:; temptations,
r.nd ilrengthened tini in his fufferings. They
watched his fcpuichrc while he fle{)t, opened it
-*viicn he arofc. and conveyed the tidings of his ref-
nrrc6tion to his ai;xicus friends. They were pref-
rnt at liis aferTifion, and teflificd to his difciples
bis entrance into his glory. They arc all minifter-
ing Spirits, fent forth to minifter to them who fi:iaU
he heirs of falvation. They aided the primitive
preachers in tlicir labors and protc6ied them in
ihcir dangers. They vifited, and Hiil they yi,{i^
fSsRM. XVll] Qhrijlian Reti^mz, ^2^
the worfhipping aflfemblies of Chriftians to obferve
what paffes there. Hence Paul enjoins on Chrif-
tians, a decent deportment in the houfc of prayer,
" becaufe of the angels." And hence he charges
ftiinifters, " in the prefenee of the eleHl angels," to
be faithful in their office.
Now if angels were prefent in the churches when
firft the gofpel was preached, they learnt more of
God's manifold wifdom, than ever they had known
before. The my fiery of divine grace to guilty
men was unfearchable to angels till it was revealed
by the Spirit to the apolllcs, and by them opened
and proclaimed to the world. They had before feen-
the wifdom, power and goodnefs of God in crea-
tion and providence ; but the difplay of his mani-
fold wifdom, and of his abundant; grace in the re-
demption of men by the incarnation, crucifixiort
and refurredion of his Son, opened a new fcene
cf wonders, and afforded new themes of praifc.
Now they beheld that, which before they had nev-
er feen. and but imperfefl;ly conceived, the Son of
God alfuming humanity, dying for the guilty, rif-
ing from the grave, afcending to glory, fhcdding
down the Spirit, eornmi'ffioning apoflles, and fend-
ing them forth to proclaim pardon and life to the
chief of linners. Accordingly i\\ the revelation,
they are faid to fmg a new long; not only the fong
of Mofes, which they had been ufed to fing ; Thou
art worthy to receive glory, for thou hafl created al!
things ; but alfo the fong of the Lamb : Thou art
worthy to rtceive hltjpng and praife, for iiioii waji
jlain, and haft rcdccined us to God by thy blocd.
Though they are not the immediate fubjeds of this
redemption, having kept their firfl itate, yet they
join in the fong of Saints who have been redeenicd
from the earth. Such is their benevolence fuch
their joy for the redemption of fallen men I'uch'
their admiration of God's new difcovered grace to
iiXkUQis, that they take in'o their ovi'u moii'.hs; ihi
ituS Duties of the [Serm: XVl!i
fong of faints ; " Thou waft flain and haft redeera^^
ed us by thy blood." The Apoftle adds, " I heard
the voice of many angels round about the throne,
faying with a loud voice, " Worthy is the Lamb
that was flain to receive power, and riches, and hon-
or, and glory, and blefling." And every creature join-
ed in the anthem, faying, " Bleffing, and honor, and
glory, and power be unto him that fitteth on the
throne, and to the Lamb forever and ever,"
REFLECTIONS,
1. This fnbjeO; may ferve to enlarge our views
of the divine government. The gofpel difpenfa-
tion, which immediately concerns the human race,
anfwers fome important purpofes to other intelli-
gencies. All the ways in which angels may be
benefitted by it, we are unable to conceive. But
that hereby their knowledge and admiration of God's
wifdom, grace and holinefs are increafed, and con-
fequently their devotion, love and felicity are ex-
alted, we are expref^ly taught,
2. This fubie6t fuggeRs to us, that heaven is a
J)lace of improvement. The angels ftvU are learn-
ers. They learned much by the publication of the
gofpel ; and new wonders in the courfe of provi-
dence are opening to their view. In the prophetic
book of the Revelation we find them from time to
time, breaking forth into frefh admiration and
praife on every new difpenfation of mercy toward
the church.
The faints here below are exhorted to grow in
knowledge and grace. Whatever advances they
make, they are ftill imperfeft. When they arrive
to heaven, tliey are faid to be made perfect, as be-
ing wildly freed from fin. But they are not fo
perfect in holinefs, but that there is room for im-
provement. If angels grow in knowledge, fo may
faints. They ^vill receive farther advancement at
Serm. XVII.] Chrijlian Religion^ ^y
the refurredion. But even then they will not nave
reached the fummit of created perfedion. They
may, like angels, be ever learning, ever meeting
new objefts of wonder, and new oecafions of praife,
as they trace the ways, and converfe with the works
of God.
3. We fee the humility of angels. They are fu-
perior beings, exalted to heavenly places, and call-
ed principalities and powers ; yet they difdain not
to learn from the church on earth the manifold
wifdom of God, Yea, they are willingly employed
as minillering fpirits to men. From their example
let us learn humility and charity. If we hope to
dwell with angels above, let us cultivate that tem-
per which is their happinefs and glory. Let us
learn more of the wifdom of God, nor think it dif-
honorable to learn wifdom from inferiors. Let us
condefcend to men of low eftate, and bear the in-
firmities of the weak. For this we have a more
engaging example than that of angels, even the ex-
ample of the Son of God, who came not to be min-
iftered unto," but to minifter. He was among his
difciples, as one who ferved. He gave them a pat-
tern of meeknefs, humility and love, that they
ihould do to one another, as he had done to them*
SERMON XVIIL
EfHESIANS iii. tt, J2, 13.
^ = -^According to his eternal pur pofe, zuhich he pur*
pojcd in Chiijl Jefus our Lordy in whom we have
boldnefs and accejs with coiifidence by the faith of
him. Wherefore I dejire that ye faint not at tny
inbidations for yout which is your glory,
1 rlE Apoftle here refumes a thougHti
which he had mentioned feveral times before, that
the admiffion of the Gentiles to a participation in
fhe privileges of the gofpel was according to the e-
ternal purpofe, which God had made in Chrift Jt;-
fus. The extenfion of the church of God to com-
prehend all nations, was not a new defign ; it was
a plan which divine wifdom had formed before the
world was made. Though it was a rriyftery once
unknown, and ftill hardly credible to the Jews, yet
intimations had been given of it in prophecy, and
dilpohtions had been made toward it in Providence,
through all preceding ages of the world. The
promife of a Savior to fallen Adam refpeded his
poftcrity, as well as himfelf ; and as he was the
head of the human race, it extended alike to all
men. The promife to the patriarchs was more ex-
plicit ; that *' in their feed all the nations of the
earth Ihould be bleffed." Under the Jewifti dif-
pcnfation, the Savior was typiiiedin facrcd perfon.s
Serm, XVIII.] Chriftian Religion. 229
and religious ceremonies, and foretold in the preach-
ing and writings of the prophets, who fometimes
exprefsly defcribed him, as coming " to bring faL
vation to the ends of the earth." The frequent dif-
perlions and captivities of the Jews conveyed to
other nations a knowledge of their religion, of their
prophetic writings, and of their promifed Meffiah,
and raifed in the minds of inquifitive Heathens an
expectation of this wonderful perfon. But the full
difcovery of this divine fcheme was not made, until
after Chrift's refurredion, when he commanded his
Apollles to go into all the v/orld, and preach his
gofpel to all nations. Nor does it feem to have
been perfe6lly underftood, even by the Apollles
themfelves, until Peter, by a heavenly vifion, was
directed to go and preach the gofpel to the family
of the Roman centurion, Cornelius. After Peter
had executed this million, finding fome of his breth-
ren diffatisfied with his conduftj he explained to
them the reafons of it, and informed them of the
fuccefs which had attended it i And, on hearing
of thefe things, " they glorified God, faying, Then
hath God granted to the Gentiles alfo repentance
unto life."
To imprefs the minds of the Ephefians with a
deeper fenfe of their indebfednefs to the fovereiga
grace of God,the Apoftle often repeats this thought,
that the offer of falvation,now brought to them by
the gofpel of Chrift,wasnot the fruit of their works,
intentions or defircs, but the refult of God's eternal
purpofe in his Son, and the efFed of thofe difpof-
als which he had been making from the begiiming
^ of the world. "God was found of them whoioughC
him not, and made manifeft to them who inquired
not after him."
Th;;re was nothing which more filled the mind
of this Apoftle, and which he more frequently in-
culcated on Chriltians, than the freenefs, extent,
P
230 Duties of the [Serm. XVIII,
fovereignty and glory of God's grace in the falva-
tion of finners.
The more we feel and realize our dependence
on divine grace, the more thankfully Ihall we re-
ceive it, and the more diligently fhall we improve
it ; the mare humble (hall we be in our opinion of
ourfelvesjand the more charitable in our difpofition
toward others ; the more watchful to abflain from
evil, and the more zealous to abound in every good
work.
One great and wonderful privilege, which the
grace of God has bellowed on us, is particularly
mentioned in our text. " In Chrift we have bold-
nefs and accefs with confidence by the faith of
him."
To this privilege we will now attend.
I. The Apoftle fays, *' We have accefs," The
word fignifies an approach to fome obje6l. Here
it intends a near approach to God in the duties of
vvorlhip ; or fuch a flate of peace with God as al-
lows a freedom of intcrcourfe. "Being juftified by
faith, we have peace with God, and accefs to that
grace in which we ft and." This accefs is expreffed
by our " coining to the throne of grace" by our
*' entering into the moft holy place"-- by our
** having a hope by which we draw nigh to God."
Thefe phrafes allude to the Jewifli worfhip.
There was a vilible fymbol of God's prefence, which
attended the Ifraelites in the wildernefs. This was
called the glory of the Lord, and, fometimes, the
Lord himfeif. When the tabernacle was erefted
and the ark of the covenant placed therein, this
fymbol took its refidcnce on the mercy feat which
v/:a^ made on the ark. and between the Cherubrms
which covered the mercy feat. And the worfliip-
pers were faid to come near to God, becaufe they
came near to that fenfible token of his majefty and
glory. The gracious prefence of God is as really
afforded n jw, as it was then, although there is not
SsRM. XVIII.] Chrijlian Religion, 231
the fame vifible fymbol ; and, therefore, we may^
as truly as the ancient Jews, be faid to draw near
to God, when we engage in the folemn duties of
worlhip. Yea, the Apoftle fignifies, that we have
nearer accefs than they, becaufe now the way into
the holieft is made manifelt, into which we have
liberty to enter by the blood of Chrill.
Thefe phrafes have alfo a foundation in the cuf-
toms and ufages of mankind. When one, in be-
half of himfejf or of others, would prefent his peti-
tion to a fovereign, he mud obtain liberty of accefs
to him : So God's allowing us to make our fuppli-
cations to him, is expreifed by our drawing near
to him. It is a familiar manner of expreffionfuit-
ed to convey the idea of great condercenfion on
God's part, and high privilege on curs.
II. The Apoftle obferves, that " we have holdnefs
of accefs. The word properly fignifies a freedom
effpeaking, in oppofition to that reftraint which we
feel, when we are in the prefence of one whom
we dread^ and in whofe goodnefs we can place no
confidence.
The word expreiTes the fulnefs of that liberty^
which under the gofpel all Chriftians enjoy, of
drawing near to God. The Apoftle fays, " We
have boldnefs to enter into the moft holy place."
Under the legal difpenfation, the people approach**
cd unto God by the miniftration of the priefts.who
were appointed to offer gifts and facrifices for them:
But now all believers are " an holy priefthood to
offer up fpiritual facrifices acceptable to God
through Jefus Chrift." Under the law, the ordin-
ary priefis came only into the fanfluary : The high,
prifcft alone, and he but once a year, came within
the moll holy place : But, under the gofpel, all
Chriftians may at all times draw near to God in all
ordinances, and may on all cccalions make kaown
their recjuefts to him.
Pft
S33 Duties of tilt [Serm. XVIII,
The word farther exprelTes that freedom offpirii
with which we Ihould come to God. The difpo-
lition of our hearts fhould correfpond with the
liberal and gracious difpenfation under which we
are placed.
We fhould come to God with a fpirit of love, in
oppofition to fervile fear. To revere the authority,
dread the difpleafure.and tremble at the judgments
of God, are tempers in no refpe6t inconfiftent with
the full exercife of love. But the fear which arifea
from a diftrufl of God's mercy and goodneis, and
which makes us relu6lant to come into his pref-
ence, is contrary to the freedom of the gofpel, and
to that boldnefs which it imparts. Love cafts out
this fear. And "God has not given us the fpirit of
fear, but the fpirit of power, and of love, and of at
found mind." The charms of mercy and grace, in
which our heavenly Father manifefls himfelf to us,
flio'.ild awaken in our fouls gratitude, hope, love,,
and every cheerful and devout affedtion.
This boldnefs imports^ frequency in our approach-
es to God. Slaves, under the influence of fear,
ftand at a diflance from their mafler. Children,
invited by the goodnefs of a father, come often in-
to his prefence. So Chriftians, confiding, in God's
fatherly care for them and attention to them, ihould
embrace all opportunities to converfe with him.
Animated by a fnfe of the liberty allowed them,
they fliould bring to the throne of grace their daily-
prayers and praifes. Since they arc not flraiten-
ed in him, they fl:iOuld not be flraitened in their
own bowels. The pious Pfalmiil wiflied to dwell
in the houfc of the Lord all the days of his life,
that he might behold tlie beauty of the Lord and
inquire at his temple.
How great is the privilege which Chriftians en-
joy ! They may look up to God as their Father-
may go daily into his prefence mr^y tell him all
ihciv wants may confefs before him all their firu-
i5RM, XVIIi.J Chrijttan Religion* s^^
may folicit the greateft favors may urge their
requefts with tnoft fervent importunity ; and they
need not fear, that their earneftnefs will offend
him, or their continual coming will weary him.
III. The Apoflle teaches us, that '* we have ac-
cefs wiih confidence " This confidence is what is
elfewhere called a better hope, and th^ full ofurance
of faith. It is oppofed to doubting and diftruft.
The nature of confidence in prayer is clearly ex-
plained by the Apoflle John, " if our heart con-
demn us not, we have confidence toward God ; and
whatfoever we afk we receive of him, becaufe we
keep his commandments, and do thofe things which
are pleafing in his fight. This is the confidence
which we have in him, that if we afk any thing
accor4ing to his will, he heareth us ; and if we
know that he heareth us, whatfoever we afk, we
know that we have the petitions which .we delired
of him."
To confidence of fuccefs in prayer it is neceffary,
that we " afk according to God's will" for fuch
things as he allows us, and in fuch a manner as he
requires us to afk. Temporal bleffings we mufl
afk with humble fubmiffion to that fupreme wif-
dom, which alone can judge what is beft. Spirit-
ual bleffings v/e mufl folicit with the flrongefl im-
portunity ; but at the fame time with a concern to
perform the conditions on which they are offered.
What God has abfolutely |)romired,he will certain-
ly bellow. What he has promifed conditionally,
will follow our compliance with the conditions.
The common favors of his providence will be grant-
ed in fuch time, manner and meafure, as his wif-
dom fees mofl fuitable. One may pray in faith
in a full confidence of God's power, wifdom, mer-
cy and faithfulnefs, and yet feel flrong doubts,
whether he fhall receive the bleffings for which he
prays ; becaufe he is jealous of his own heart,' and'
dillruftfui of his own wifdom, A penitent bar an
1^3
g34 I>utieso/the pERM. XVIII,
undoubting reliance on God's mercy to forgive ; .
but this reliance inay be atteijided with a painful
fufpicion of the fincerity of his own repentance.
A perfon in affli6lion may pray fpr its remova,!
with a ftrong afiurance of God's wifdom to difcern,
and readinefs to do what is beft ; and yet he may
doubt whether the removal will be granted ; be-
caufe he knows himfelf incompetent to judge what
his own fafety, the good of others and the glo-
ry of God's name may require. Confidence in
prayer is a full reliance on God ; but this may be
jtccompanied with a humble diffidence of our-
jfelves.
IV. We are farther taught, that all our hope oJ
fuccefs in prayer muft reft upon the mediation o^
|cfus Chrift. ['In Chrijl we have accefs with con-
iidencc, by the faith of him"
In his name we a^e to corne before God; and in,
the virtue of his atonement and interceflion we may
Lope for acceptance. As the only begotten Son,
he is in the bofom of the Father. A he is holy
and without fin, God delights in him and hears,
him always. As he is perfed in knowledge, ponq
of our wants can efcape his notice. Having taken
part of our flefh and blood, he is not aftiamed to
call us brethren. Having been tempted in all
points as we are, he can be touched with the feel-
ing of our infirmities. !^aving purchafed by his
blood the blcflings which we need, he can makeef-
feftual intcrcefTion. As he is a Mediator ordained
of God, what he has done and ftill is doing for us
will be accepted in our behalf.
" Seeing we have fuch an high prieft over the,
houfe of God, we may draw near with true hearts
in the full affurance of faith."
The Apoftle,having ftated to the Ephefians their
great privilege of accefs to the throne of grace, teach-
es them, what improvement they ought to make of
Serm. XVIII.] Chrijlian Religicn. 335
it. " Wherefore I defire, that ye faint not at my
tribulations for you."
He had before called himfelf "a prifonerof Chiift
for them." He here exprefies the fame thought.
It was for them that he fuflPered his prefent bonds
and affliftions. Thefe were the confequences oi'
his preaching the gofpel to the Gentiles, and of his
acknowledging them as fellow citizens wirh the
Jews. Fearing, left his fufFerings in the caufe of
the gofpel fhould difliearten thefe new and unex-
perienced converrs, he fets before them a view oB
their happy fecurity under the protection of divine
grace. Dangers indeed were before them ; but
what had they to fear, who had boldnefs of accefs
to God, with confidence by the faith of Chrift ?
" Wherefore," fays he, " I defire that ye faint not
at my tribulations, -which is your glory."
It was one of the glories ot their religion, that he
who pleached it, was not afhamed to fuffer for it.
His conftancy and zeal were an unequivocal evi-
dence, that he believed his religion to be true and
important, and a decided proof of its efficacy and
power to fupport men in the feverell trials. He
wifhed them to conGder, that they bad not received
a religion which the teachers of it were afraid to
maintain ; but a religion which infpired them with
courage to meet, and with patience to bear every
evil which the world could threaten. Though the
Ephefians v/ere expofed to the fame affliClions
which he endured, he defired them not to faint ;
for the faith which ftrengthened him, would fuftain
them ; the animating principles, which the gofpel
afforded to him, it imparted alio to thera ; and
they, as well as he, might draw near to God with
confidence, and obtain grace to help in time of
need. Since they were admitted fo near to God
were allowed fuch free intercourfe with him had-
fuch aflfurance of his attemion to their prayers ; he
iioped, they would neither faint at the tribulatigns^
t^$ Duties of the [Serm. XVIII.
which they faw in him, nor at thofe which might
happen to them. It was their glory, that they had
received the gofpel, at a time when it was attendeci
with affli6lion ; and it would Hill be their greater
glory, if they fliould hold the beginning of th^r
confidence fledfafl unto the end.
REFLECTIONS.
%. I the Apoftle Paul we have a noble exam-
ple of benevolence.
He was joyful in his tribulation, finding that it
conduced to the happinefs of others. He upbraids
not the Ephefians with the troubles which he en-
dured for them : He rather exhorts them to be
thereby animated to conftancy in the faith. He
fpeaks, in the fame kind and afFeiionate termsi to.
the Philippians ; '"' I would have you underftaif^,
that the things which happened to me, have fallen
out rather unto the furtherance of the gofpel. -And
many of the brethren in the Lord, waxing confi-
4ent by my bonds, are much more bold to fpeak
the ivord without fear. It is my carneft expecta-
tion and hope, that in nothing I (hall be alhamed ;
but that with all boldnefs, as always, fo now alfo.
Chrill fhall be magnified in my body, whether it
be by life or by death. If I be oflFercd on the fac-
lifice and fervice of your faith, I joy and rejoice
with you all. For the fame caufe alio do ye joy
and rejoice with me."
It is the glory of the religion of Jefus, that,where
it comes with power, it enlarges the mind, purifies
the affe6lions, fubdues the paQions, fweetens the
^emper, foftcns the heart to fenfibility and love, and
excites to every good work.
2. We are taught that new converts fhould be,
affiflcd and encouraged in religion.
Thefe Epheiums, who but lately had embraced
the gofpel, were in danger of fainting under the
Serm. XVIII.] Chrijlian Rdipon. ^g^
tribulations which attended it. The Apoftle, there-
fore, warned them of the trials which they might
expeft, and fortified iheir minds bv arguments a.
dapted to their cafe.
They who enter on the religious life mull fit
down and count the coft. They mufl; form their
good refolutions with an apprehenfion of diflicult\f
before them with a fenfe of their own weaknefs
and with a humble reliance on the power of divine
grace. Many fet out in the chriftian courfe, with
warm zeal, but with little confideration. Hence,
when they meet with unlocked for oppofition, they
turn back and walk no more in it. As feed fown
in a ftiallow foil fuddenly fpnngs up, but, under
the fcorching beams of the fun, withers away ; io
they who hear the word and receive it haftily, may
difcoyer much joy at firft ; but when tribulatiori!
arifes, they are ofi^ended. They only bring forth
fruit with patience, who receive the word and un->
derftand it, and fo cherifh it in the heart, that it
takes deep root.
3. We farther learn, that our beft fupport under
the troubles of the world, is that boldnefs of accefs
to God, which we enjoy in Chrid Jefus. This is
the argument by which the Apoftle perfuades the
Ephefians not to faint at the fight of his tribula-
tions^ or at the apprehenfion of their own. As
Chriftians have full liberty to come to God may
ufe great freedom of fpeecli in his prefence may
exprefs all their dcfircs may afk all that they
need, with a confidence that he hears and regards
them. What occafion have they to f^sint ? What
danger can difmay them ? What difficulty difcour-
age them ? What burden deprefs them ? What fer-
vice feem too hard for them ? " When 1 am weak,
then am I ftrong." " I can do all things through
Chrift who ftrengthens me/'
38 Duties of the, t3c, [Serm. XVIII,
4. How great a thing it is to pray as we ought
-to pray in fuch a manner, that we can truly fay,
*'We have had accefs to God ?"
Do we not often afk we know not what,and pray
we know not how ? How much diftraflion is there
in our devotion ? How cold are our de fires ? How
uninfluencing our fenfe of the Being whom we ad-
drefs ? How often do we bring into his prefence
impatience, difcontent, envy, ill will and other dif-
orderly paflions ? If we have received, or think we
have received an injury, How difficult it is to calm
the tumult of the mind, and recover that ferenity,
fweetnefs and benevolence of heart, which are ne-
ceflary to prepare us for communion with God ?
How much fin is mixed with our prayers ? We
have need to pray, that our prayers may be for,
given.
5. Let the grace and condefcenfion of God en-
courage us, umworthy as we are, to come often into
his prefence. He is rich in mercy to them who
call upon him. Our wants are great and numer-
ous, and he only can fupply them. Let us attend
to our wants, and we fhall find matter for prayer
we ihall know what to fay when we fland before
him.
How aflonifliing is if, that fo many contentedly
live ftrangers to God, and at a diftance from him ?
That, abforbed in the pleafures and interefis of the
world, they negled the favor of God, and the priv-
ilege of converfmg with him ? They who forfake
him, foifake their own mercies. As for us, it is
good that we ftiould draw near to him : They who.
are far from him, perifli.
SERMON XIX.
EPHESIANS iii. 14, 15.
^or this caiife I bow my hiees unto the Father of our
l^ord Jejui Chnjl, of xvhoin ike whole family in
heaven and earth is named.
"AUL, in the preceding verfe, ex-
preffes his defire, that the Ephefian Chriftians
would not faint at the tribulations which he fuffer^
ed ; but rather from his example would take cour-
lage to meet all the tsials and dangers, which jniglit
await them in the caufe of religion. Senfible of
the weakncfs of human nature, and its avei fion to
fufFerings, he fears for his new converts, left, in
thofe perfecuting times, fome fliouid renounce the
faith. He therefore labors to fortify t?ieir minds
by proper arguments, that they might not be mov-
ed from the hope of their calling ; and prays that
they might be ilrengthened by the grace of God to
conftancy and perfcverance in the truth. " For this
caufe," faith he ; i. e. becaufe of ihe tribulations
which attend the profeffion of the gofpel ; " 1 hovj
my knees unto the Father."
As " bowing the knees" was a common token
of reverence in the prefencc of fuperitrs, and a
poflure often ufed in prayer, to exprefs the humil-
ity and engagcdncfs of the mind ; fo the Apoftle,
240 Duties of the [Serm. XIX,'
by this phrafe, intends prayer itfelf: And his mean-
ing is, " For this caufe I, with all reverence and
fervor of foul, fupplicate the grace of God to
ftrengthen and confirm you in the religion which
you have embraced and profefTed." Thus he ex-
preffes the fame fcntiment in his epiftle to the Co-
ioflians ; " For this caufe we ceafe not to pray for
you, and to defire that ye may be filled with the
knowledge of God's will, ftrengthened with might
by his Spirit in the inner man." The phrafe fug-
gcfts to us, that in our prayers for ourfelves, and
interceffions for others, we fhould bow our fouls
before God with deep humility, and prefent our
petitions with colle6lion of thought, and intenfe-
nefs of defire.
The Apoftie addreffes the great God, as, " the
Father of our Lord Jefas Chrijl."
God is the Father of all creatures : He by his
powerful v/ord called into being thofe numerous
World's which are fcattered through the immenfity
of fpace, and has given exiftence to the various
tribes' of creatures which inhabit them.
Mankind are God's offspring in a higher fenfe
than inanimate and fenfitive creatures : He is the
Father of their Spirits, and his infpiration has giv-
en them underftanding.
But in a moll peculiar fenfe is he the Father of
our Lord Jefus Chrifl ; who, in re gard of his di-
vine nature, is called the image of the invifible God,
the brightnefs of his glory, and the fimilitude of
his perfon ; and, in regard of his human nature,
is called the Son of God, his only begotten, and his
beloved fon ; becaufe he proceeded and came forth
from God in fuch a manner, as no other being ever
has done.
The conception of Chrifl's human nature, and
its union with the divine, though myfleries which
xver.annot explain, may yet be underflood as far as
religion is concerned in them. In general we are
Serm. XIX.] Chrijlian Religion, $a%
inftru6led, that Chrift is the mediator between God
and men, and that through him we muft draw neaij
to the Father. Innocent, unoflPending creatures
may approach him as their Father by creation.
We guilty creatures muft come to him through his
only begotten, and well beloved Son. We muft
look to him not merely as our Father ; for we havei
finned, and are no more worthy to be called his
children i but elpecially as the Father of Jefus our
Lord, who was ordained before the foundation of
the world, and was manifefted in thefe laft times
for us, that by him we might believe in God.
*' I bow my knees unto the Father of our Lord
Jefus Chrift, of whom the whole family in heaven and
earth is named.**
As the members of a family are denominated
from the head, fo all the faithful fcrvants of God
are reprefented as bearing his name. Chrift fays,
*' Him that overcometh will I make a pillar in the
temple of my God, and I will write upon him th&
name of my God, and my new name" i. e. the Son of
God, which name Chrift had newly aflfumed. Un-
der the Old Teftament he was very rarely called
the Son oj God, While he appeared in the flelh,
the Son of Man, was his ufual title. 'After his ref-
urreftion he has feldom called any more by this
name ; but was ftyled the Son of God. This is there-*
fore faid to be a new name ; and this is the name
which he gives to true believers. The whole body
of Chrift's followers are diftinguiftied, as having his
Father's name written in their foreheads. The
meaning is, they fhall be denominated the fons of
God ; and in that charaQer fliail be openly and
publicly received. Chrift's new name, and the nama
of his Father, mean the fame, even the fans of God ;
and by this name the happinefs of the faints ia.
heaven is often expreffed. " God himfelf ftiall be
with them, and be their God, and thev fhall be hii
fim and daughters. They ftiall be heirs of God,
*42 Duties of the [Serm. XIX*
and joint heirs with Chrift, and ftiall inherit all
things.
Believers on earth, and faints and angels in
heaven, are all one family. They are fervants of
the fame Lord, and children of the fame parent.
From him the whole family in heaven and earth
is named. The faints in this world are ftrangers
and pilgiims. They have here no continuing city.
But they will foon be called home to join their
brethren in the upper world. They are here train-
ing up for heaven ; and when their courfe of dif-
cipline js finifhed, they will be received to thofe
bleffed manlions, which Chiift has prepared, and
into which thofe have entered who are already dead
in Chrift.
It may be ufeful to contemplate the relaiioft
between believers on earth, and faints and angels
in heaven.
1. They all fpring from the fame common par-
ent. They have all one father ; one God has cre-
ated them. Angels are an order of beings fuperior
to men ; ihey are endued with larger powers, and
raifed to higher glory But ftill they are depend-
ent creatures. They owe their exiftence, their
powers, and all their glory to the fame God, to
whom we are indebted for our inferior flation in
the fcale of being.
2. The family in heaven and earth are all gov-
erned by the fame general laws. 1 here are indeed
fome laws peculiar to the prefent ftats. In a fam-
ily of children, the younger are under a certain difci-
pline fuited to their tender and unexperienced age.
So the faints in this world are under tutors and gov-
ernors until the time appointed of the Father. But
the main fubftance of religion is the fame, both in
heaven and in earth. The moral kingdom of God is
a kingdom which cannot be moved. The laws of it
are immutable ; and they are all fuited to the na-
ture and condition of his fubjc6ls, and need no re-
Serm. XIX.] Chrijlian Religion, 843
vifion or amendment. To love, reverence, wor-
fliip and ferve the Supreme Lord, and to promote
the glory of his kingdom, and the happinefs of their
fellow fubjeds, aje obligations common to all ra-
tional and moral beings in heaven and in earth.
3. As children of the fame family, they (hare in
the fame pleafurcs and enjoyments. The glorified
fpirits are reprefented as furrounding God's throne,
and pouring forth in his prefence their fongs of
adoration and praife as celebrating his perfeftions
and works, the wonders of his providence toward
themfelves and other beings, and efpecially the glo-
ries of his grace toward fallen men. The faints
below tafte a fweetnefs and delight in the fame de-
vout and pious exercifes. "It is good to fmg
praifes to the Lord : It is pleafant, and praife is
comely." The angels are miniftering fpirits, fent
forth to minifter to the heirs of falvation. They
are highly gratified in beholding the methods, and
in ferving the defigns of divine love toward our
guilty race. When the Savior was born, heaven
was moved with joy : There was a multitude of
the heavenly hoft, who came down to earth, and
fang, " Glory to God in the higheft ; on earth
peace ; good will to men." True Chriftians here
below partake of the fame benevolent temper.
They rejoice in the good done, and in the oppor-
tunities to do good to their fellow mortals. There
is joy in heaven, when a finner repents. There is
joy in the church, when religion prevails, and fm-
ners are converted from the error of their ways.
4. As among the members of a family there is
ufually a general refemblance of features, fpeech
and manners, fo the faints above and below have
the fame general temper ; the fame diftinguifhing
complexion.
Man, at firft, was made little lower than the an-
gels. He bore the fame divine image. This was
ioft by the apoftafy. It is in a degree reftored by
B44 Duties of the [Serm. XIX,
regeneration, which renews the foul after the image
of God in righteoufnefs and true holinefs. This
image will be perfecled in heaven, where the chil*
dren of God fliall be made equal to the angels
not, indeed, equal in the degree, but equal m the
integrity of the moral character.
There are belonging to the Chriftian temper
here, fome virtues and graces, for which in heaven
there will be no room ; fuch as penitence, felfde-
nial, temperance, forgivenefs, fuiih and hope. But
the main, governing features of the religious tem-
per, are the fame in believers here, and in faints
and angels above ; fuch as love and gratitude to
God, benevolence and goodnefs to fellow creatures,
humility in their views of therafelves, and cheerful
fubjeftion to the divine will. In heaven charity
never fails God's will is done there boafting
is excluded all glory is given to God.
5. The faints, in heaven and in earth, have one
common intereft. In this refpefl they are like a
well regulated family. The glory of God, the ad-
vancement of religion, and the promotion of the
general happinefs of the moral world are the ob-
je61s on which their hearts are placed. When the
Apoflle John fell down before the angel who Chew-
ed him the things relating to the church of God,
the angel faid to him, " See thou do it not, for I
am thy fellow fervant, and of thy brethren the
prophets,, and of them who keep the fayings of this
book ; vvorlhip God."
6. The membc rs of a family, however diverfi-
fied in age, condition, abilities and improvements,
agree in this, that they look to, rely upon, and are
guided by the fame head. It is fo in God's great-
fiinily. Angels and glorified fpirits are as
much dependent on him, as are the faints be-
low. They liave their being in him, and are di-
rected by him. To him they owe, not only their
Serm. XIX.] Chrijlian Religion. %^c
natural exiftence, but the continuance of their ho
\y and happy ilate.
7. They are all objeQs of God's love.
In a virtuous family, there are different meaf-
ures of virtue in the different members ; and the
parent, while he loves them all, approves fome
more highly than others. So it is in this large
family. There are different degrees of goodnefs in
the faints here. The befl of thefe fall below the
meafure of thofe who are made perfecl in heaven.
And the higheft human faint above muft be infe-
rior to the angels, who, having kept their firft (late,
have been in continual progrefs from their creation*
Confequently, fome of God's family are more ex-
cellent and amiable in his fight than others. But
yet he loves them all. Thd fmallell meafure of
grace in the humble believer is pleaGng to God; and
evsry work and fervice which he performs will
meet a fuitable reward. " Whatfoever good thing
any man does, the fame fhall he receive of the Lord,
whether he be bond or free." He who only gives
a cup of cold water to a needy brother, from love
to Chrift, fliall in no wife lofe his reward. The
faints are called his treafure his jewels. He will
gather them to himfelf. None of them will b6
loft.
8. At the lafl day, all the faints, thefc who are
now on earth, and thofe who are in heaven, will
meet in God's prefence, be openly acknowledged
as his children, and admitted to dwell together in
his houfe forever.
Heaven is remote from this earth remote in its
nature, if not in its fituatioa. The faints are here
in an evil world a world of corruption, tempta-
tion and forrow. Into heaven nothing enters which
defiles or afflicts. The day is faff approaching,
when the faints here, will rife up and afcend on
high, to meet and mingle with the faints above ;
and all will unite together in one great family,
34^ Duties of the [Serm. XIX,
liever to be difperfed. The Lord Jefus will be re-
vealed from heaven with his mighty angels. He
will come with ten thuufands of his faints. The
dead in Chrift will be raifed ; they who are alive
and remain will be changed ; they all will mount
up together to meet the Lord, coming with his
numerous train, in the air; and tl^ence they will
ever be with the Lord.
We have feen, in what lefpefts the faints in
heaven atid earth conflitute one family.
Let us attend to the rcflelions which this fubjei
juggefls to us.
1. If we eftimate the dignity of men from the
families with which tircy are contie6led, how hon^
orable i-s the believer ? He belongs to the family
in heaven. He is a fon of the moll high God. He
is a fellow fervant with angels. He has an inher-
itance with the faints in glory. He has apoffef-
fion purchafed for him, not with corruptible things
tjs (liver and gold, but with the precious blood of
Gocfs beloved Son. He has a houfe in referve for
him, which is builded, prepared and furnilhed, not
by human hands, but by a divine power. How
fhould all earthly riches and honors bedefpifedby
the Chriflian, who is born to fuch noble profpe6ls,
and entitled to fuch glorious poflTeffions ? May he
not be contented in poverty, and patient in adver-
fity, when he believes, that heavenly riches and
evcrlafling felicities nearly await him, and that his
prefcnt light affliilions, which aie but for a mo-
ment, are working for him a far more exceedmg,
and eternal weight of glory !
2. We fee our obligations to mutual conde-
fcenfion. pcaceablenefs and love.
The family in heaven arc all of one heart, and
one fnul. They arc united in the worlhip and fer-
vice of God, and in the defigns of benevolence to-
ward one another. If we profefs to belong to that
noble family, let us learn to imitate their temper
SfiRM. XIX.] Chriftcan Religion. ^47
and manners. Let us love one another with a pure
heart fervently, and keep the unity of the Spirit in
the bond of peace. If the church of God on earlU
is one farhiily, and a part of the great family which
is in heaven ; if even the angels are willing to be
ranked with the faints below, as members of the
fame houfehold, and employed as fellow fervants
with them, and even as minulering fpirits to them ;
how unchriftian, how unheavenly, are pride, con-
tention, difunion and feparation among profeffed
believers ! How contrary are fuch tempers to their
chara6ler as children of that Father, of whom the
whole family in heaven and earth is named ! This
is a thought which our Apoftle often fugged s, and
which meets us in almoU every paragraph of this
excellent epiftle.
3. If we are God's family, how careful fhould
we be to attend on the orders of his houfe ?
Angels and faints worfliip God, day and night,
in his temple above. It is their joy to come into
his prefence, bow themfelvcs before him, receive
and execute his commands, and celebrate his per-
fcdions and works. Let us here imitate their zeal,
devotion and piety, that we may be better prepared
to join with them hercafier. They who contemp-
tucufly forfake the worfhip, and carelefsly negleft
the ordinances of God's houie, abfurdly profeis to
be the children of the Father ef our Lord |efus
Chrill, of whom the whole family in heaven and
earth is nam^d.
4. Let thole who are not of this family be foli-
citous to obtain a place in it.
tJniefs you become m,embers of it here on earth,
you cannot expc^^ adrniffion into it in heaven.
The door of God's houfe is nov\r open. He fends
forth his fervants to compel you to come in, that
his houfe may be filled. But know, this door will
not ftand open alv.'ays. When, by the order of the
xra.^er of the iioufe. thq door Ihali be fliut, yovi
24.^ Duties of the, (^c. [Serm. XIX.
will in vain ftand without and knock at the door,
faying, *' Lord, Lord, open to us j" for he will
anfwer, *' 1 know you not whence you are,"
While you live in the indulgence of your fins,
you are far from God ; you have no portion in the
blefllngs defigned for his family. You mull b^re-
newed in the fpirit of your mind, before you call
become fellow citizens with the faints, and of the
houfehold of God, and be incorporated with his
family in heaven. He now invites you to come
in, and take a place among his children. Thofe
who come he will gracioully receive, and freely
love. But if you fpurn this kind invitation, and
choofe Hill to remain in the fociety of the ungod*
ly, you will forever be excluded from the fellow-
fhip oFlaints and angels, and finally be turned over
into the place prepared, in God's juftice, for the
punifiiment of rebellious fpirits.
5. Let fuch as profefs to be of God's family,
walk as becomes fo honorable a relation.
Let them emulate the temper of the bleifed above,
and afpirc to that perfe6lion, which makes them
bleifed. Let them feek a nearer conformity to, and
clofer union with that branch of tbeir family,
which is already in heaven. And let them daily
bow their knees to him, of whom the whole family
in heaven and earth is named, *' That he would
grant them to be flrengthencd with might by his
Spirit in the inner man, that Chrifl: may dwell in
their hearis by faiili, and that, being rooted and
grounded m love, tliey may be able to comprehend
with all faints, what is the breadth, and length,
and depth, and heighth, and to know the love of
ChriO, which palfeth knowledge, and may be fill-
ed with all the fulnefs of God,"
SERMON XX.
EPHESIANS ili. 14-
ToY this caufe I bow my hues ufito the Father of our
Lord Jcfus Chrijl that he woiil^ grant
you, according to the riches of hii glory, to bejirength'
ened with might by his Spirit in the inner man ; that
Chrijl may dwell in your hearts by Jaith ; that ye,
being rooted and grounded in loKje, may be able to
com,prehend with all faints, what is the breadth, and
length, and depth, and height, and to know the love
of Chrif which pcffeth knowledge, and that ye may
be filed with all the fulnefs of God.
1 HE Apoftle. now in bonds for ibe
goTpel, was concerned for his new converts in E-
phefus, left, difheartened by the perfecutions which
had befallen him, and which threatened them, they
ihould turn away from the fiith : He cautions
them, that they faint not at his tribulations; and,
for their encouragement, he tells ihcm, that he re-
membered them ixi his prayers, and bowed his knees
unto the Father of our Lord Jefus Chrift in their
behalf. The things which he principally requeflad
for them, are related in the words vs^hich have juft
been read : That they might be ftrengthencd in the
irmer man that Chrift might dwell in their hearts
that thcv might be rooted and grounded in loyr
Q3
250 Duties of the [Serm. XX.
^that tliey might comprehend the love of Chrif^
which pafTeth knowledge and that they might be
filled with all the fulnefs of God.
Thefe things will be the fubjeft of our prefent
meditations. And while we contemplate the blef-
fmgs which Paul fought for the Ephelians, let us
fcek the fame for ourfelves.
I. He prays, that " God would grant them, ac-
cording to the riches of his glory, to be flrengthen-
ed with might by his Spirit in the inner man."
It was not bodily ft rength, civil power or world-
ly diflin6tion, which the Apofilc requefted for thefe
Chriftians; it was fomething far more defirable :
' It was the flrengih, which belongs to the inner
man which comes from God's Spirit which is
granted according to the riches of his glory.
It was the grace of fortitude and patjente, that
they might perfevere in religion, whatever dangers
and difficulties fhould meet them. Thus our A-
poflle prays for the Coloffians, " that they may be
ftrengthened with all mighf:, according to God's
glorious power, unto all patience and longfuffering
with joyfulnefs."
Chriftians, weak in themfelves, need the power
of Chrift to reft upon them. In the courfe of the
religious life, they are expofed to dangerous temp-
tations, exercifed with great affli6lions, and called
to difficult fervices. In fuch cafes they have pe-
culiar need of ftrenglh in the inner man.
Wc are to obtain this ftrength by " bowing the
knee to the Father of our Lord Jefus Chrift." If
it comes from his Spirit and from the riches ot his
iglory, we muft truft in him and look to him for it.
That wc may hope and afk with greater confidence,
we Ihould contemplate his wifdom. f:;oodneis, pow-
er and faithfulnefs, our paft experience of his cave
and love, and ei'^pecially his wonderful grace dif
^^layed in the gofpel difpcDfation,
Serm. XX.] Chrijlian Religion, 2^1
That we may obtain a fupply of flrength, we
muft watch over our hearts, fhun known tempta-
tions, avoid forefeen dangers, and mortify tho/'e
lulls which war againft the foul. And that we
may know how to fuit our p-ayers to our wants,
we muft be converfant with ourfelves, and gain an
intimate acquaintance wiih our fpiritual flatc.
The better we know ourfelves, the better we cai]
judge what to pray for, the more we fliall abound
in matter of prayer, and the more eafily we ftiall
pour out our hearts before God. Our barren nefs
and deadnefs in prayer are greatly owin^ to our
ignorance of, and inattention to ourfelves.
II. The next thing which Paul requefls for the
jEphefians is, that "Chrifl may dwell in their hearts
hy faith." The fame fcntiment he expreffes in his
exhortation to the ColofTians. *'As ye have receiv-
ed Chrift Jefus the Lord, fo walk yc in him, built
up in him, and eftablifhcd in the faith as ye have
been taught."
The phrafe of '' Chrift's being in us," is often
ufed to exprefs our conformity to him. He is then
in us, when his word takes poffcffion of our hearts
and governs our lives ; and when, having the fame
mind as was in him, we walk as he walked, ,
The phrafe of " Chrift's dwelling in us/' import,"
conjiancy and pcrjcverance. They only, in whom
his word abides, are his real djfciples.
As we become united to Chrift by faith, fo by
faith he dwells in our hearts. ' The juft live by
faith." That we m^ay fteadily maintain our obedi-
ence to his laws and our imitation of his charader,
we muft walk by faith in his grace and pouter. The
Apoftle fays, " I am crucified with Ciirirt, never-
thclefs I live ; yet not I, but Chrift liveth in rac ;
and the life, which I live in the flcfh, 1 live by ths
faith of the Son of God, wlio loved me and gavp
himfelf for me." *' His woid works effc6taally iii
i'leni who believe," ''The word preached will nor^
252 Unties of the [Serw, XX,
profit unlefs it be mixed with faith ia them who
hear it."
To judge whether we are accepted of God, we
muft inquire whether Chriil dwells in us whether
we arc conformed to his chara6ler, influenced by
his dolrines, and governed by his precepts. The
reaHty of our faith is bed proved by our conftancy
in the love and pralice of religion. It is not fafe
to conclude that we are juflified unto life, before
we have time to inquire whether Chrift thus dwells
in our hearts by faith. There is nothing more con-
trarv to the inflruflions and cautions of the gofpel,
|:han (bong and bold conclufions in our own favor,
tiefore we have the evidence which arifes from the
efficacy of faiih in purifying the heart. It is the
-work of faith, the labor of love, the patience of hope,
and the j-ridt of godly forrow, which maniteft the
exiftence of thefe graces in the foul.
III. The Apoftle prays, that the Ephefian Chrif-
tians '' may be rooted and grounded in love."
By love he doubtlefs intends love to Vhrijl, who
\s the objeft mentioned immediately before and af-
ter. Love to Chrift is one of the great principles
of religion. If any man love not our Lord Jefus
Chriil, he is pronounced accurfed. But grace is
promifcd to them, who love him in Cnccrity.
This love is not merely an emotion of the heart
on a view of the great things which Chrift has done
and fuifcred : It is a temper in the foul leading us
to approve of him, delight in him, and cleave to
nim in his whole charatler, as a teacher, ruler and
redeemer. It includes a love of his example, doc-
trines and precepts, as well as gratitude for his
mediation, and rejoicing in the hope of his falva-
tion.
True love to Chrift is Supreme ; it furpaffes all
earthly alfc61ions. He has faid, "vvhofoever lovelh
ion or daughter more than me. I'i not worthy of
iv.e." The genuine cfFcfl of this love is obedience.
Serm. XX.3 Chrijiian Religion, ^k6
*' If ye love me," fays our Lord, ' keep my com-
mandments." "Ye are my friends, if ye do what-
foever I have commanded you."
Where love to Chrift reigns, there will be a ha-
tred of fin and watchfulnefs againft it. " They
who are Chrifl's have crucified the flefh." There
will be a high admiration of and ready compliance
with the way of falvation through him. The be-
liever " counts all things but lofs for th excellen-
cy of the knowledge of Chrift, and fuffers the lof$
of all thing? to win him." There will be a con-
cern to promote his honor andintereftin the world,
Peter v/as to teftify his love to his Lord by feeding
his flock.
Chriftians are to be *' rooted and grounded ia
love." True love is rooted in the heart. It is art
habitual temper difcovering itfelf in the fruits of
holinefs. Where this love is rooted, there is an
acquaintance with the religion of Chrift, a fettled
belief of its divinity, and a high efteem of its ex-
cellence and importance ; and this love will be ac-
companied wiili a fteady refolaiion to abide in the
do61rine of Chrift, whatever dangers may attend it.
He only who cleaves to the Lord with purpofe
of heart, can be faid to be rooted and grounded in
love.
Imagine not, that love to Chrift is a mere fenfi-
tive affcflion, like that which we fometimes feel
toward natural ob]e6ls; or that ifi? a tranfient em-
otion excited merely by a view ot Chrift, as a man
fuffering unjuftl}'from the hands of ciuel enemies;
or only a delightful fenfation arifing from an ap-
prehenhon of hmi as one who loves us and is ready
to favc us. Such feelings are no more than what
v/icked men ma^' have under certain circurnftances.
They come far fhort of that love which the gofpel
requires. This is nothing lefs than a loveof Chrift's
complete character a love of his whole gofpel a
love of the wav in which (V.lva'ion is offered. -^
254 Duties of the fSERM.XX.
is a holy temper correfponding with the holy na-
ture of its objeB. It is a fpiritual affeftion toward
Chrift viewed as a fpiritual Savior. Its fruits are
love to good men imitation of Chrifl's example
obedience to his commands attendance on his
inftitutions zeal for his honor and diligence in
his fervica
IV. Another petition for thefeEphefian converts
is " that they may be able to comprehend, with all
faints, what is the breadth, and length, and depth,
and height, and to know the love of Chrift, which
paffeth knowledge."
All that Chrift has done and fufFered in our
caufe, is in n degree the efFefl of our defert, but
wholly the fruit of his own pure benevolence. :
" He loved us and gave himfelf for us." " Hereby
perceive we his love, becaufe he laid down his life
for our fakes."
This love paffes our knowledge; it exceeds our
comprehenfion ; but there is a fenfe in which wc
may know it, and fhould endeavor, with all faints,
more and njore to comprehend it.
1. The love of Chrill pafl'eth knowledge.
It pafiTes all known examples of love. The propli'
et, fpeaking of the love of God manifefted in the
forgivencfs of finners, fays, " His ways are not as
our ways, nor his thoughts as our thuMghtj : But
.is the heavens are higher than the earth, fo arc his
ways higher than our ways, and his thoughts than
our thouglus."
Great inftanccs of goodnefs have now and then
been known among men. The parent foi his chil-
dren one friend for another has done and fuff"er-
ed much. The parent who is evil can give good
things to his children. For a good man peradven-
ture feme would dare to die. This, however, is
the higheft txeruon of human love, that a man lay
down his lif.? for his fiiend. But the love of Chrilfc
far exceeds this : lie has commended his love to-
Serm. XX.] Chrijlian Religion. 255
ward us, in that, while we were finners and ene-
mies, he died for us."
This love pafles our comprehcnftoti. We may
have a juft conception of it; but we cannol corri-
prehend its dimenfions. The Apoftle fpeaks of the
breadth, and len?^b, and depth, and iieight of the
love of Chrift v/mch paiicih knowledge/'
It pafTes kno^vlcdge in refpccl of is breadth, or
extent. It, in fome refpeds, extends fo the whole
world to all n^itions in all a^es. iiom AHarn down
to the clofe of the human fuccelhon. Tne benefits
which it has procured, are offered to ail on the
fame terms, without any diftindlion. They are not
confined to this or that people, or to this or that
period, or to any particular deicription or charac-
ter ; but are to all, and upon all them who bcheve,
whether Jews or Gentiles, male or female, bond or
free, young or old, great finners or fmall ; and there'
is no difference.
Yea ; this love extends, not only to men, but to
angels, who look wiih pleafure into the wonders of
redemption, and learn from the church the mani,
fold wifdom of God. All tilings, which are in
heaven and in earth, are to be gathered together in
Chrift and to become one family. Hence tlie an-
gels are reprefented as joining with the elders in
this fong of praife to the Lamb. " Tkou ait v.-or-
thy for thou wad flain, and hall redeemed us to
God by thy blood ."
How vaft is the breadth of Chrill's love ! What
myriads of the human race, in the long fucci fiion
from the firfl to the lafl; generation of mortals, will
be made partakers of it ? Many indeed '" '' y^^rifli.
but the nations of them who are faved,wili be fuch
,Tiultitudes as no man can number. And befide;;
thefe, there is an innumerable compan)- of angels
-ten thoufand times ten thoufand, and ilicufand:?
oi' tlioufands, who v/orfliip the Redecni'.r ovA give
honor to his name.
256 Duties of th [Serm. XX,
The love of Chrift pafTes knowledge, in refpefc
of its length. It is an everlajling love. Believers
are chofen of God in him before all ages, that they
might be holy and without blame before him in
love. He from the days of eternity entered into a
covenant of peace with God, in which he engaged
to make his foul an oflFering for fin, and received a
promife, that be (hould fee his feed, and the pleaf-
ure of the Lord fhould profper in his hands. This
engagement he in the fulnefs of time executed, by
affuraing ourfleftiand bearing our fins on thecrofs.
The falvation which his death has purchafed for
believers is an evcrlafiing (diXvdition. As his thoughts
of love were from eternity, fo the efFe6ls of his love
will laft to eternity.
The depth of Chrift's love paffes knowledge. In
his unbounded compafTion to our race, he laid a-
fide his divine form his heavenly glory made
himfelf of no reputation took on Jiim the fafhion
of a man the form of a fervant and humbled
himfelf to death, even the death of the crofs. Can
we conceive what he fufFered for our fakes, when
his foul was filled with forrow,his frame convulfed
with pain, his fweat likg drops of blood, his lirnbs
diHended on the tree, his hands and feet pierced
with nails, and his fide with a fpear, and his voice
raifed to heaven in this ftrong arid bitter cry, ''My
God, my God, why has tlwu forfaken me ? O the
depth of that love which brought the Son of God
from heaven to fuch a depth of humiliation and
diftrefs ! Again : The height of Chrifi's love paffes
knowledge. Being exalted to the higheft heavens,
he employs himfelf in works of love and grace.
He intercedes for them who come to God in his
name he difpenfes the heavenly gifts which he
has received for men he watches over his church,
and flicds down his gracious influence for her pref-
ervation and increafe.
Serm. XX.] Chrifiian Religion, zny
His love pafTes knowledge, as the benefits which
it has procured exceed all human eflimation. The
Apoftle preached "the unfearchabie riches ofChrift."
Who can conceive the value of that pardon, the
worth of that falvation,and the glory of that inher-
itance, which he has purckafed for the faints ? Be-
ing juftified, by faith, we have peace with God
through our Lord Jefus Chrift." This " peace of
God paffeth all underflanding." " Eye hath not
feen, nor ear heard, ncitlier have entered into the
heart of men the things which God hath prepared
for them that love him."
2. Though the love ofChrift paffeth knowledge,
yet there is a fenfe in which it is known to the
faints.
They have a thankful and admin'ng knowledge of
that lovCy which moved fo glorious a perfon to
humble himfelf fo low, and to do and fulFer fo
much for creatures fo worth! efs fo guilty. When
they conlider the heavens, the work of his fingers,
the moon and ftars which he has ordained, they
fay with David, "What is man that thou art mind-
ful of him, or the fon of man that thou vifiteft
him ?
They have an experimental knowledge of his love.
They not only view it as a fubjel of pleafing con-
templation, but feel the power of it on their hearts.
By the love of Chrifl they have been made partak-
ers of the renewing influences of the Spirit,wrought
to the temper of the gofpcl, and interefted in its
bleffmgs. The ApofUe fays, '-We were fometimcs
foolifh, difobedient, deceived, ferving divers lulls
and pleafwres, living in malice and envy, hateful
and hating one another : But after the kindncfs and
love of God our Savior toward man appeared, not
by works of righteoufnefs which we have done, but
according to his mercy he faved us, by the waQiing
of regeneration and rejiev/ing of the holy Gholl,
^A'hich he has Ihed on us abundantly through je-
258 Duties of the |[Serm. XX,
fus Chrift, that, being juftiSed by his grace, we
might be made heirs according to the hope of eter-
nal life."
Believers have an ivJliientialknovfltdgto'iChxi^'^
love. The Apoille fays, "The love of Chriflcon-
ftraineth us, becaufe we thus judge, that if one di-
ed for all. then were all dead ; and that he died for
all, that they, which live, fliould not henceforth
live unto th-emfelves, but unto him that died and
rofe again."
The faints have an <2^?//<z^/w^ knowledge of their
Savior's love. Though they cannot comprehend
ihe dimcnfions of his love, yet they are, in a meaf-
urc. poireffed of the fame kind of love. They are,
as he was, meek, gentle, patient and ready to for-
give. They have learnt of him, to love their ene-
mies, to pray for thole who defpitefuUy ufe them,
to blefs them that curfe, to bear revilinjrs without
returning them, to condefcend to men ot low ef-
tatc, to pity the diflreffed, and do good as there is
ojccafion. This is Chrill's command to his difci-
r)les, " Love one another, as I have loved you."
The Apoitle's prayer for the Ephefians was, that
'they might hz Jlrcn^thzned to comprehend che love
of Chria/'
Ttiis is an inexhailflible fubje61;. The riches of
it ate unfearchable. We may dwell upon it with
frefh cniertaiti;nr;nt and increafing plcafure while
we. Jive : Yea, eternity will not wear out the theme.
This is the fong of the faints in heaven, " Unto
him who loved us, and waflied us from our fins
in his blood, be glory and dominion for ever and
ever."
Let us labor lor a greater experimental knowl-
cdc^e of ills love. If vve are in a Hate of fm, let us
feel: from him tliar grace which is neceffary to re-*
new \x'i ill knowledge after liis holy charaiiler. If
we arc in doiiOL concerning our intcrell in his love,
let us not left, till he is formed in us. If we find
Serm. XX.] Chrijlian Religion, 259
that he dwells in our hearts by faith, let us grow-
up in all things into him, and afpire to the mcaC
ure of his divine fulnefs. This leads us to ob-
fcrve,
V. The Apoftle prays, that theEphefians "might
be filled with all the fuloefs of God." His mean-
ing is, that they might have fuch a fupply of di-
vine influence, as would caufe them to abound in
knowledge, faith, love, and all virtues and good
works, lie prays, in like nvmner, for the Colof-
fians, " that they might be filled with the knowU >
edge of God's will in all wifdom and fpiritual un-
derftanding, and might walk worthy of the Lord
to all pleafing, being fruitful in every good work,
increafing in the knowledge of God and that their
hearts mjghc be comforted, being knit together in
love, and to all riches of tlie full aflurance of un-
derftanding." And for the Philippians, " that
God, who had begun a good work in them, would
perform it to the day of Chrift; and that they
;T>ight abound more and more in love and in knowl-
edge, being filled with the fruits of righteouinefs."
From thefe petitions we fee, that, " by the ful-
nefs of God," the Apoftle intends fuch a rich fup-
ply of the grace of God, that they might be able to
perfevere in the faith and pra6tice of religion, to
increafe and abound more and more in the virtues
and works of the gofpel, and to obtain a more full
aifurance of their title to heavenly glory.
We learn then that Chriftians are not to content
tJiemfelves with their prefent attainments, but to
aipire after greater eminence in their holy charac-
ter, and nearer approaches to heavenly perfe6tion.
In imitation of Paul's example, they muil *' forget
the things which are behind, and reach forward to
the things which arc before, prelfing toward the
mark for the prize of the high calling of God in
Chriil Jefus." Tjiey muft never indulge an imag-
ination; that they have acquired as much holincfs.
3^o Duties of tJiCf ^c. [Serm. XX,
or done as much fervice as is needful ; but, deeply
humbled under a fenfe of then* great imperfe6lions
and remaining corruptions, the poorntfs of their
fervices, and their defe6ls in duty, they muft daily
renew their application to God's mercy for the par-
don of their fins, and to his grace for their affifl-.
ance in the religious life. Their defires muft not
flop fliort of that which the Apoftle afked for his
converts, that they may be ftrengthened by the fpirit
in the inner man may have Chrift dwelling in
their hearts may be rooted and grounded in love
may know the love of Chrift which paffeth knowl-
edge, and maybe filled with all the fulnefs of God.
SERMON XXL
MM
EPHESIANS ill. 20, 1,
x^oxv unto him that is able to do exceeding aoimdajitly
above all that wc ajk or think, according to the pow-
er that worhth in us, unto him he glory in the church
by Jefus Chriji, throughout all ages, world without
end. Amen.
JN the fix preceding verfes the Apof-
tle informs the Ephefians, what bleffings he re-
quefted for them. He bowed his knees in prayer
anto the Father of Jefus Chrift, of whom the whole
family in heaven and earth is named, that he
would grant them to be flrengthened with might,
by his Spirit in the inner man that Chrill might
dwell in their hearts by faith that they might be
rooted and grounded in love that they might be
able to comprehend, with all faints, the vaft dimen*
lions of Chrift's love to them and that they might
be filled with all needful fupplies of the grace of
God. While he meditates on the breadth and
length, the depth and heighth of the love of Chrifl,
and on thofe full funolies of ffi'ace, which flow to
faints from the divine fountain, he breaks forth
into the devout doxology, which I have now read.
In this, he firft acknowledges the infinite power of
God to do for us far beyond our petitions or
R
262 , , _. Duties of the " [Serm.^XXL
thoughts : And then he prays, that all glory may
be given to God in the church through all ages.
I. We will, hril, confider the acknowledgment,
which the Apoflle makes, of God's all i'ufficiency.
*' He is able to do exceeding abundantly above all
that we aJk or think.'*
God's ability intends not merely his pozuer, but
all thofe perfeSlions which render him a fuitable
obje6l of our faith in prayer. It imports an exa6l
knowledge what our wants are, a ready difpohtion
to fupply them, wifdora to difcern the proper time
and manner of granting fupplies, as well as power
to efFett whatever his wifdoni fees bell to be done.
Divine power or ability is often, in fcripturc,
conhdered as including wifdom and goodnefs ; for
indeed, without thefe, there could be no fuch thing
as power, properly fo called. Mofes, in his in'^er-
ceffion for Ifrael, fays, " If thou Ihalt kill all this
people, the nations will fpeak, faying, Becaufe fhe
Lord v/as not able to bring (i.em into the land which'
he fwave to them, thercfofc hath he flain them in
the wilderncfs. Now I bcfeech thee, let the power
of my Lo:d be great according as thou hall fpoken,
faying, The Lord is longfnjfcring and of great wjer-
cy. Pardon 1 befcccli thee the iniquity of this peo-
ple according to the grcatncfs of thy mercy." The
Apollle faya to the Corinihians, " God is ahlz to
make all grace abound toward you, that ye always,
having all fufficiency in all things, may abound in
every good work." \\z fays to the elders of Ephe-
fus, ' I commend )ou 10 God, and to the word of
his grace, which is able to build you up, and to
give you an inheritance among all them that are
fanftificd." His great confolalion under a fenfe of
weaknels was, that the ^gr^Ci: of Chi ill was JuJ/icietit
for him, and that the Jlrcngih of Chrifl; was made
pcrfeci in ha!.n:!n locaknrp. He therefore took
p'cafurein injirm-'tics.thjt the poivcr of Chrill might
icft upon bim.
Serm. XXI.] Chrijlian Religion, 463
In thefe ami other paffa ges, the power or fuffi-
cicncy of God to fupply oar wants manifeftly in-
cludes his abundant goodneL and mercy. And it
is particularly in reference to the riches of his glory,
and to the incomprehenfible dimenfions of his love^
that the Apollle fays in the text, '' He is able to do
exceeding abundantly above ail that we a(k or
think."
If we confider our Own imperfelion, and the
boundlefs pcrfe6lion of the Dc'itj, it will appear,
that there is no proportion between what we can
allc, and what he can do. It is impoffible, that
creatures of fuch limited minds as ours, fiiould
comprehend all the things which perfed: wifdorn
may devife, unbounded goodnefs may dchgn, and
infinite power may efFe6l. As the nature, perfec-
tions and operations of the divine Being are infi-
nitely fuperior to the powers which we poffefs, and
the works which we can perform, fo we muft be-
lieve, that he is able to do exceedingly better for us
than v/e requelt in our prayers, or imagine in our
thouohts.
O
To illuflrate this point, it may be obferved,
1. God often docs for men thofe favors, which
they never thought of aflcing for themfelves. He
is found of them who fought him not : Before they
call, he hears them ; he fliews them great things,
which they knew not of.
Our happinefs, iri many cafes, depends on things
which are entirely out of our fighc. We know not
what is good for a man in this life, all the days of
this vain life which he fpefids as a fhadow. But
the perfeft wifdorn of God fees all the connexions
and dependences of things through the boundlef!>
extent of the univerfe, and the endlefs duration of
eicrnity ; the relation of every creature fo other
beings around him ; and the influtnce that every
event will have on his happinefs or mifery. That
Providt^nce, which God exercifes in the world, is
K2,
zGi Jbuiies of the [Serm. XXL
guided, in every fl;ep,by this confuramate this all
eompiehenfive wifdom ; and as it is particularly
employed for the benefit of pious men, to whom
all things fhall work for good, fo undoubtedly
there are innumerable cafes, in which God orders
civcumftances and events in their favor, without
their requefl or knowledge. In fome inftances they
are able afterward to difcover the happy confe-
quences of events, which, in the time of them, ap-
peared quite indifferent, or perhaps very unfavora-
ble to their interefl. And, without queftion, there
are numberlefs cafes, in which their fafety is owing
to caufes, which they never will difcover, until the
myflcrious fcenes of Providence fhali be opened to
their grateful and allonifliing view in the future
world.
2. God anfwers prayer in wajs that we think not
of.
As he requires us to make known to him ourre-
quefls, fo he affures us, that his ears are open to
them. He will not always bellow the particular
things which we adc, for we often miflake our own
interefl; ; but he will grant us things more valuable
in themfclves, or belter adapted to our condition.
Or, if he gives us {he bieffings in fubflance, he will
fend them in a more fuitable time and manner,
than we had propofcd. Paul's prayer for the re-
moval of an infirmity, which feemcd an obflruc-
lion to his minillcrial fuccefs, was anfwercd in a
way far better than he aflced or imagined. Suffi-
cient grace was afTordcd him, not only to comfort
him under his peculiar trial, but to give him great-
er fuccefs in his mini dry, than he could have ex-
pctSted, if the infirmity had been removed.
Pious Jacob doubtiefs often prayed for the prof-
pcrity of his children, efpecially of |ofeph, con-
cerning whom he had conceived peculiar hopes.
But the patriarch had no conception of the dignity
to which this fon wculd be advanced, nor of the
Serm. XXL] Chrifilan Religion, iS^
ufeful fphere in which he would move ; much lefs
did he imagine, by what myflerious methods God
would raife him to fuch diflinguifhed importance,
and make him infliumcntal of general good to
mankind. The courfe of Providence feemed, for
a time, to be againft him ; but eventually it ap-
peared to be defigned for his own and the common
felicity.
I remember to have heard, on good authority, a
remarkable ftory of any^/nc^WjWhich will illuftrate
this thought. The poor negro, in his own coun-
try, was led, by contemplation on the works of na-
ture, to conceive that there mufl be, though invifi-
ble to him, a fupreme, all powerful, wife, jufl and
good Being, who made and governed the world.
Impreffed wath this fentimcnt, he ufed daily to
pray to this invifible Being.that he might, by fome
means or other, be brought to a more diflinCt know-
ledge of him, and of the fervice due to him.
While he was in this contemplative and devout
ilate of mind, he, with a number of others, was
treacheroufly and perfidioufly taken by fome of
his own countrymen, and foon after was fold for a
ilave. Now his faith began to waver, " For,"
ikought he with himfcif, " if there is fuch a juft
and good Being, as I have fuppofed, who governs
the world, how is it pofhble, that fraud and ini-
quity fhould be fuccefsful againft innocence and
integrity ? Why am I and my fellow prifoners,
who have acled with opennefs and fimplicity, made
to fuIFer. while our enemies are permitted to tri-
umph in the fuccefs of their deceit and violence ?"
The poor fellow, after feveral changes of maf-
ievs, was finally fold into a pious family in New-
cngland, where he was carefully inftru6led in the
Chriflian religion, which he embraced with great
appearance of fincerity and joy, and obeyed with
exemplary diligence and zeal. And, in the rela-
tion of his ftory, he often made this pious rcflec-
Pa
a65 Duties of the [Serm. XXI.
t'cn,that while he was perplexed to fee the tri-
umph of fraud over innocence, God was really an-
fwering his fervent prayers, and bringing him to
the enjoyment of the means of religious knowledge
and eternal falvation that what he had thought
was an objeQion againft the juftice of Providence,
was really a wonderful and merciful compliance
with his daily fupplication. To proceed,
3. The mercies which God is plea fed to grant
us, often produce happy C07ifequences far beyond
wh^t we ajksd or thought.
In our prayers, our thoughts ufually flop at the
enjoyment of the bleffing requefted. God's gra-
cious defign, in the beftowmeftt of the bleffing,
reaches forward to a long feries of happy events,
which Hand conne6led with it. We fometimes afk
Tve know not what ; and God, whofe wifdom judg-
es right, does exceedingly better for us than wealk
he denies our prayer. If what we have afked
be a real favor, it may probably comprife abund-
antly more than we think. It may be pregnant of
confequenccs, which we cannot forefce, or even
imagine. When Saul, the blafphemer and perfe-
cutor, was converted to the faith of Chrifl, he cer-
tainly viewed hirnfelf as having obtained a high
favor a favor of more value than all the riches
and honors of the univerfe. But this happy con-
vert could have no conception of the interefting
cwnfequences ot his converfion to the world of
mankind, in that and all fucceeding genera'ions.
At firll his thoughts were chiefly employed in his
own deliverance from guilt. But altcrward, when
he became more acquainted with the gracious pur-
pofes of God in his converfion, he made this ad-
miring rcflcftion ; " I for (his caufc obtained mer-
cy, that in mc lirfl Jefus Chrifi might fliew forth
all longlaffcring for a pattern to them, that fliould
aftcrw.ird believe in him to life cvcrJafling. To
God be honor and glory for ever and ever." Th^:
Serm. XXI.] Chrijlian RcUgiau 9.^f
Apoftle obferves, that, in the myflerlous workings
of Providence, the unbelief of the Jews was the oc-
cafion of amore general converfion of theOentiles;
and on the other hand, the faith of the Gentiles,
in fome future period. \Vili prove the means of re-
claiming the unbelieving |ev/s. He fays to the
Roman converts, "Ye have obtained mercy through
their unbelief, that through your mercy they may
obtain mercy.-- O the depth of the riches both
of the vv'ifdom and knowledge of God ! How un-
iearchable are his judgments, and his ways paft
finding out ! Who halh known the mind of the-
Lord ? Or Who hath been his counfellor ? OF
him, and through him, and to him are all things.
To him be glory for ever."
4. The xuortli of the blefTing?, tvhich we allc and
God beftows, infinitely exceeds all our thoughts.
The blefiings of the gofpel are " unfearchable
riches." They are purchafed with an infinite price
not with corruptible things, fuch as filver and
gold, but with the precious blood of Chrift. Blef-
fmgs purchafed at fuch a price mufl be of iramenfe
value. -We can form no perfeft eflimation of their
worth in themfelves, or of their importance to us.
The fmner, awakened to a lenfe of his guilt,
knows pardon and heaven to be vaftly more defir-
able than all the treafures of the earth. He views
them as pearls of great price, to purchafe which he
would fell all that he has. In comparifon with
them he counts his worldly wealth as dung; and
to win them he would cheerfully iuffer the lofs of
all things. While he meditates on the evil of fin
and its dreadful demerit, he feels ardent and In-
crcafing defires of God's forgiving and faving mer-
cy. }>ut all his defires all his thoughts fink far
belovv' the worth of the obje6l.
As v/e have no adequate conception of the puri-
ty and dignity of the Supreme jchovah, fo we can.
have no full apprelienfion of the exc.cuing nnfuU
i268 Duties of the' [Serm. XXI*
nefs and demerit of our numerous offences com^
mitted againft this glorious Being ; and, confe-
quently, but a very imperfe6l fenfe of the immen-
iity of that mercy which they receive, whofe inu
quities are forgiven, and whofe fins are covered. r
When we afk pardon, we afk that which abundant-
ly exceeds all our thoughts.
The happinefs of heaven as much furpaffes our
adeas, as does the demerit of fin. We know it tQ
be fomething great and good. We raife our apu.
prehenfions of it by contemplating the fublimedef-
criptions which we find in the facred pages. We
think how defirable it is to dwell in the glorious^
prelence of God to enjoy his favor continually
to ferve hirn without interruption to be free froni
fin, temptation, fear and pain to mingle with
pure and happy fpirits in focial devotion and re-
ciprocal love to be releafed from all our prefent
perplexities and doubts to be conftantly improv-
ing in knowledge and virtue to have our minds
more and more enlarged, our holy defires ex.alted,
and all our wants fupplied. We aid our concept
tions of the heavenly world by attending to the im-
ages and metaphors of fcripture. We think of
thrones, crowns, kingdoms, glories, honors, riches,
joys complete and pleafures everlafting. But after
all, "eye hath not feen, nor ear heard, neither have
entered into the heart of man the things which Godi
hath prepared for them that love him."
The bleffings which the gofpel offers are eternal:
And eternity is an idea much too big for mortals,
to receive. We can only view it by parts ; and
yet parts it hath none. We add. years to years,
and ages to ages, till imagination is overwhelmed ;
but after the utmoft ftretch of thought, the obje(^
is flill ungrafpcd. Since boundlcfs duration be-
longs to the bicfhngs which we afk, we afk more
than we can think. When we pray for the pardon
>f Ha peace with God fanclifying grace admif-
Serm. XXI.J Ckrijlian Religion, t^g
fion into heaven, we a(k things which God can
give ; but which we cannot comprehend.
Now if God is able to do thus abundantly foF
us. how confidently may we rely on him in all our
ilraits how cheeriully may we apply to him in all
our wants ? Filled with a lenfe ol the divine power
and goodnefs, the prophet fays, '"Although the fig,
tree fhall not bloffom, neither Ihall fruit be in the
vines ; the labor of the olive Ihall fail, and th.?
fields fhall yield no meat ; the flocks fhall be cut
pflF from the fold, and there Ihall be no herd in the
flails ; yet I will rejoice in the Lord, and joy in
the God of my falvation." St. Paul's confoiatioii
in all his dangers, and in the view of death was
this ; " 1 know whom I have believed, and 1 am
perfuadcdjthat he is able to keep that which I have
committed to him." This was the ground of that
noble fortitude with which the youths in Babylon
defpifed the terrors of the furnace : " The God
whom we ferve is able to deliver us, and he will
deliver us."
If we believe that aBeing ef perfet wifdom, pow-
er and goodnefs governs the world, we have nooc-
cafion for anxiety ; we may call our carts on him.
If he is for us, Who can be againft us ? If he de-
fends us, Who can harm us ? If he fullains us,
What can deprefs us ? If he difpofesour condition.
What can happen amifs ? Our only concern fliould
be to fecure his favor, and fland approved in his
ficrht. Confcious of the integrity of our hearts, we
may be joyful in all circumllances, and prcfervc a:
ferenity of fpirit amidfl all changes.
When we meet with adverfities, let us contem-
plate the wifdom, power and goodnefs of that Be-.
ing, who marvelioufly turns, to good, ihe thincrs
which look like evil, and overrules tor the benefit
of the godly the events wLich wear tlie deadliell
lipecl.
970 Duties of the [SRw. XXI.
While we view ourfelves as in (he hands and
under the care of fuch a Being,, we may defpife the
tenors of the world, and rife fuperior to tempta-
tion, adverfity and death. " I have fet the Lord
always before me ; becaufe he is at my right hand;
I fhall not be moved." " Though I walk through
the valley of the fhadow of death, I will fear no
evil, for God is with me." " God is our ftrength,
a very prefent help in trouble ; therefore we will
not fear, though the earth be removed out of its
place, and though the mountains be carried into
the midft of the fea."
With what dclighlful confidence may we ap-
proach to God in pra^^er ? We feel a thoufand
wants, which we are unable to fupply. We look
around, and foon perceive the vanity of human
help. But defpairing here, we can with courage
go and tell our wants to God, who is able to do
more than we afk. We are confcious of great un-
worthinefs ; but his grace can abound more than
even our fins have abounded. Ir is impoffible we
fhould afk as much as his goodnefs, wifdom and
power can do. How inexcufable are they, who
live praycrlefs in the prefence of fuch a Being ?
What glorious hopes may Chriftians entertain ?
Of the liappinefs which awaits the godly, the
gofpel gives us mofl exalted defcriptions. But af-
ter the highefl conceptions, which, by the help of
thcfc defcriptions, we form of future happinefs,
ftill it is fomeihing, which abundantly exceeds all
that we dunk. Let us then be patient in tribula-
rion, joyful in hope, inftant in praver, and zealou*3
of good works; for our labor and p^^ience will not
he vain our prayers and hopes will not be difap-
poinicd. Greater and more glorious things nivait;
us, than we ever have afked, or now can tlunk.
But, on the other hand, l-et us remember, that
God is .'ible (o dciboy, as well as to fave. And as
tlic h-ippincfs \^llich awaits the juff, fo the mifcry
Serm. XXL] Chrijllan Rdigion. 471
which threatens the impenitent, will vaftly exceed
all previous apprehenfions. Sinners uill perifh
with a wonderful deflrudion a dcftru6tion which
they would not believe, though one fliould declare
it to them. They will be punifhed by that God,
whofe power is infinite yea. punifhed with evcr-
lading deftruftion from the glory of his power.
And who knows the power of his anger ? Who can
conceive the feverity of that puniihment:,which an-
ger, armed with omnipotence,wilI execute on thofe
who have defpifed the riches of divine grace ? If
to offend again ft God's purity and juftice is dan-
gerous, How dreadful to offend againft his mercy
and love ? If fin by the commandment becomes
exceedingly fmful, How finful docs it become by
its oppohtion to the grace of the gofpel ? They,
who treat this with contempt, treafure up unto
thcmfclvcs wrath againfl the day of wrath. And
wrath will come on them to the uttermoft. \Vc
proceed,
JI. To confider the afcription of glory which
the Apoflle makes to this Allfufhcient God. " To
him be glory in the church throughout ali sges,"
As God is in himfelf a moft glorious Being, v.e
are bound to glorify him in our hearts, by jufl
thoughts of him and fuitable r^jjards to him to
gloriiy him in our aftions by an imitation of his
goodnefs, and a fleadv obedience to his commands
to glorify him in our language by fpc-aking of
him with reverence, and praifmg him for his ben-
efits.
But what the Apoflle here more cfj.^ecially ce.
fires is, that fflorv may be f^^ivcn to (jod in (he
church. God has predeflinated us to the adoption
of children, that we might be to the praife ot thv'
glory of liis grace.
1. God is glorified hy ihe incrcafe of the church.
As a king is honored in the multitude of hi> o-
bedicnt fubje6lsjand in the voluntary immigr.it.io!is
2/2 Duties of the {[Serm.XXL
of many people into his dominions \ fo the glory
of God's name is advanced on earth, when to liis
kingdom are made additions of fuch as ferve him
in holinefs and righteoufnefs, and walk in his com-
niandm,ents and ordinances blamelefs. The proph-
et, fpeaking of the happy increafe of the church,
fays, " They fliall come with acceptance on God's
altar, and ftiall glorify the houfe of his glory." If,
then, we would give glory to God in the church,
let us invite and encourage many to come and join
themfelves to him in a perpetual covenant. This
is the Lord's dire6lion to his difciples, *' Let your
light fo fliine before men, that they may fee your
good works, and glorify your Father who is in
heaven."
2. God is glorified in the church, when a devout
regard is generally paid to the o?'dinances which he
has inflituted.
The difciples, who continued with one accord irj
the temple, are faid to have praifed God ; and they
who offer praife glorify his name. As the church
is formed for the focial worfhip of God, in prayer,
praile and hearing of the word, fo the beauty of
it much confifts in the conftant, regular and united
attendance of Chriftians on his appointed worfhip.
They who forfake the affembling of themfelves to-
gether contradict the principal defign for which the
church was cre6led, and caft a manifefl reproach
on the great head of it, Chrifl ians are a peculiar
people; a holy prieflhood, chofen to fliew forth the
praifcs of (lod ; and they have obtained an inher-
itance in his church, that they fliould be to the
prnifc of his glory.
3. God i^ glorified by the obferv^ance o^ good or-
der in the church, and by the decent attendance of
the Kicmhcrs on their rcfpeftlvc duties.
This is the infhuclion given by St. Paul ; "Jlav-
in?; gifts djreiing according to the grace beftowed
on us, whether prophecy, let it be according to the
Serm. XXI.] Chrijiian Rdlgion, 273
proportion of faith ; or minillry, let us wait on
our miniftering ; or he tliat teacheth, on teaching ;
or he that giveth, let him do it with fimplicity ; or
he that ruleth, with diligence ; he that fpeaketh,
let him fpeak as the oracles of God ; and he that
miniflereth, let him do it as of the ability which
God giveth ; that God in all things m^y he glori-
fied."
Now if we break in on this order ; if the teacher
neglefts the duty of teachmg, and entangles him-
felt in the affairs of this life ; or if, forfaking the
cracles of God ; he teaches the commandments of
men, or the imaginations of his own brain ; pr if
the private Chriilian airames the teacher, and,
vainly puffed up with a carnal mind, intrudes into
thufe things which he has not learned ; or if the
teacher, quitting his own proper charge, enters into
other men's labors, and caufes divifions in the
churches ; then God is difhonored, for he is a God
of order, not of confuficn, in all churches of tha
faints,
4. That God may be glorified, there mull be
pQ,cc and unity in the church.
" Where envy and ftrife arc, there is ccnfuHon
and every evil work." *' Whatfoever ve do," fays
the Apoftle, " do all to the glory of God, giving
no offence, neither to Jew, nor Gentile, nor to the
church of God." *' Be ye like minded one toward
another according to Chrift Jefus, that ye may,
with one mind and one mouth, glorify God."
If, then, a church becomes a fcene of wi-athful
contentions if there are in it whifperings, fwell-
ings, tumults, mutual cenfurcs and reproaches, in-
terruptions of religious communion, divifions, fep-
avations, and withdrawm.ents from, the flated wor-
fhip I there is a total pcrvcrfion of the great dcHgti
of its inliitution, and the name of (rod and hi^
dotlrine are profaned.
i74 ^"^^"" of the, ^c. [Serm. XXL
5. That glory may be given to God in the
church, there muft be exemplary holinejs in its mem-
bers.
Our Lord fays, '-'Herein is k\y Father glorified,
that ye bring forth much fruit ; fp fhall ye be my
difciples." The Apoftle prays for the Philippians,
"that they may be filled with the fruits of right-
eoufnefs, which are by Jefus Chrift, unto the glory
and praife of God."
We, who, by our profeffion, belong to the church
of God, ought; to be exceedingly careful, left by out
unworthy behavior we diflionor God, whom we
are under every- obligation to glorify. Let it be
our prayer, that glory may be given to God in the
church ; efpecially in that fociety, of which we are
members. Let us feek its increafe by encouraging
others to join themfelves to it. Let us walk in
God's appointed ordinances blamelefs, not forfak-
ing the ajTembling of ourfclves together ; but com-
ing together into one place. Let us attend on our
rclpettive duties, and do good according to the a
bilitv which God has given us. Let us ftudy the
things which make lor peace, and by which we
may edify one another. Let us walk worthy of
him, who has called us to his kingdom and glory,
being fruitful in every good work, increafing in the
knowledge of God, cllablilhcd in the faith, and a-
bounding therein with ihankfgiving.
Xow unto Gud be glory in the church by Jefus
Chrill, throughout all ages. Amen.
S E R M O N XXII,
EPHESIAXS iv, 1-
i therefore, the prifoner of the Lord, befecch you, that
ye walk worthy of the vocation, wherewith ye are
called, with all lowlinefs and meeknefs^ with long^
fujfering, Jorbearitig one another in love, endeavor-
ing to keep the unity of the Spirit in the bond of
peace. There is one body, and one Spirit, even as
ye are called in one hope of your calling, one Lord,
one faith, one baptifni, one God and Father of alt,
who is above all, and through all, and m you alL
But unto every one of us is given grace according to
i-he meafiire of the gift of Chrif.
We fee without furprife, that men
differ in fcntiment about matters of a fccular and
civil nature ; nor are we to expc61: a perfecl; uni-
formity in the things of reh'gion. Its great doc-
trines and duties are indeed fo plainly revealed,
and (o clearly expreflfed in the gofpel, that there
has feldom been much controverfy about them a-
mtmg fober Chrillians ; bat in its fpeculaiivc and
ccrcraonial parts a divcrfity of opinion often takes
place among thofe, whom candor will cllecm to be;
good and upright fouls.
This being the cafe, what is that temper and be-
havior which we owe to one another ? Siwll w:
276 Duties of the [Serm. XXIL
cenfure and condemn our brethren, withdraw froni
their communion, and exclude them from ours, for
every fuppofcd mi Hake ? No : Our Apoflle in-
culcates another fpirit, and draws a diflFerent line
of condu6l.
In general, we are 1:0 treat one another as be-
comes our Chriilian charafter. Mutual love is the
great diliindive badge of Chrift's difciples. To
walk worthy of our vocation, is to walk in love.
Some of the more important exercifes of brotherly-
love the Apoflle particularly enumerates in out
text.
1. Walk in all lorvUnefs, or humility.
Similar inftruftions often occur in the wiitings
<bf the Apoflles. ' Let no man think of himfelf a-
bovc that which he ought to think, but think fo-
herly according as God hath dealt to every man
the mcafure of faith. Let nothing be done through
ft rife or vain glory, but in lowlinefs of mind let
each cflcem other better than himfelf. Put ori
humulcncfs of mind. Be fubje6l; one to another,
and be clothed with humility.
Humble thoucrhis of ourfelves, of our owrt
knowledge, goodnefs and importance, are neceffary
to chriilian peace and union. " Only from pride
Cometh contention/' They only who think them-
felves holier than their brethren, and holier than
they really are, will fay to them, ''Stand byyour-
felves, come not near to us."
Walking in all lovv-lincfs, we fhall not dcfpifc
our brethren for their want of the internal gifts, or
^xicinal advantages, which we enjoy; but rcmem-
bciing, vv^ho hath made us to differ from others,
\vc fnall charitably employ our fupcrior advanta-
ges lor their edification and comfort.
\W [h<ill not lean to our own undcrflanding ;
1 tit, c"nicif)ur> of our liablenefs to err, we fhall be
aiicntive to inflruflion and reproof, open to con-
ticlion, and ready to rctraB our errors, and con-
SiRM. XXII.] Chriftian RcUgicn. iyy
fefs our faults. We fhall judge ourfelves xvith fe-
verity, and our brethren with candor, and be dil-
pofed to think them better than ourfelves. We
fhall rejoice in their profperity, as well as be
thankful for our own, and be ready to acknowl-
edge their virtues, and to condemn our own tranf-
greffions. We fhall not affe6t to be called mailers ;
but remember, that one is ourmaRer even Chrift,
and that we are all brethren.
2. Walk in mecknefs. This is a virtue nearly
connefted with humility. It principally confifts
in a prudent reftraint and government of the paf-
iions. While we walk in the fpirit of rhegofpel,
we (hall not be eafily provoked ; our reCentments
will not be fudden, wiihout caufe, or beyond
bounds. We fliail be difpofed to interpret in a
favorable lenle, the doubtful words and a6lions of
our brethren, and when we fee them furprifcd, or
drawn into a fauU, we (hall admit in their cafe all
reafonable excufes and extenuations.
If a variance happens, we (hall {land ready to
be reconciled. We fliall on eafv terms for^rive the
J "...
offence, confiderinor that our own felfilli feelings
may probably have overrated it. We fball not:
i'u filer anger to rell in our bofcms, nor fee the fun
to go down on our wrath.
We fiiall be cautious not to give, as well as flow
fo take offence. We fhall be no brawlers, fhall
ipeak evil of no man, but be gditlc fhewing all
meeknefs to all men. We (hall not behave our-
felves nnfeemly, but courteoufjy adapt our lan-
guage and manners to the tempers of ihofe with
whom we converfe, having our fpeech always with
rrac?, feafoned v/ith fair, that we mty know how
'.ve ought to anfwer every man.
In matters of religion cur zeal will be tempered
vith charity. Though we fli:ill be zealous of good
works, and fhall contend earnefUy for ihelaith de-
l-.vered to the faints, yet we ihail be gentle and
S
27S Duties of tU [Serm, XXII.
condefcending in thofe things, which are only cir-
cumftantial, and which enter not into the effence
of religion. AVe fhall be candid and moderate i
pur treatment of different fefts, not condemning
them in the grofs, nor imputing to them errors,
which they difavow ; but hoping, that there may
be integrity of heart, even where we fee a mifguid-
ed judgment. We Ihall be ready, with meeknefs
and fear, to give an anfwer to every man, who afks
us a reafon of the hope that is in us ; and with
the fame Spirit (hall we receive their anfwer, when
they give us a reafon of the hope that is in them.
Such as offend, we fhall reflore in the Spirit of
meeknefs, confidering ourfelves, left we alfo be
tempted. Such as oppofe themfelves we fhall in
meeknefs inllru6l, praying that God would give
them repentance to the acknowledging of the truth ;
and we fhall recommend religion to all men by
{hewing out of a good converfation our works with
meeknefs of wifdom.
3. To our meeknefs we mufl add longfuffering
3ind forbearance.
Thefe terms exprefs the patient and exalted ex-
ercifes of meeknefs, rather than virtues really dif-
tinft from it. We are not only to be meek, bu^
JongfuEPering in our meeknefs not only toreftrain
anger under ordinary offences ; but to reprefs
malice and forbear revenge under the higheft and
moft provoking injuries. Charity fuffers long,
thinks no evil, endures all things and covers the
multitude of fms. It recompenfes to no man evil
for evil, but overcomes evil with good. In theex-
crcife of this forbearance and longfuffering, we
Ihall highly approve and readily obey thefe pre-
cepts of our divine Lord. " If thy brother trefpafs
againfl; thee feven times in a day, and feven times
in a day turn to thee, faying, I repent, forgive him.
And forgive, not only until feven times, but until
feventy times feven," " Refitl not evil; but who-
Serm. XXIl.] Chrijlian Religion. 279
foever {hall fmite thee on thy right cheek, turn to
him the other alfo. And if any man fue thee at
the law and take away thy coat, let him have thy
cloak alfo. And whofoever fball compel thee to
go a mile, go with him twain." But doe3 our Sav-
ior require us to be unfeeling under injuries, and
tamely fubmiflSive to every infolent brute ? By no
means. There are cafes in which we ought to feek
redrefs of wrongs, and bring oflFenders to punifti-
ment. But fmaller injuries in our reputation,
property or liberty, had better pafs unnoticed, than
be deeply laid to heart had better be made the
fubjeft of private expoftulation, than of public an-
imadverfion had better be borne for the fake of
peace, than profecuted at its expenfe. And how-
ever great the injuries may feem, redrefs muft be
fought with the fpirit of meeknefs and love ; not
with the temper of malice and revenge. Thus our
Lord fubjoins, " I.ove your enemies, blefs them
that curfe you, do good to them that hate you, and
pray for them who defpitefully ufe and perfecuto
you be ye perfeft, as your Father who is in
heaven, is perfect."
'4. We muft endeavor to keep the unity of the Spirit
in the bond oj peace.
It is not unity of opinion, which the Apoftle rec-
ommends ; this is not poflible to be obtained, nor
reafonable to be expelled in the prefent ftate of
mankinll : But it is unity of Spirit, of heart, and
affe6tion, difpofing us to preferve the bond of
peace, and to maintain all the duties of Chriftian
fellowfhip, whatever differences of fentiment may
take place. To the fame purpofe are his exhorta-
tions to all the churches ; and efpecially to thofe,
in which a diverfity of opinion concerning cere-
monial ufages threatened their internal peace.
' Bear the infirmities of the weak. Let every one
pleafe his neighbor for his good to edification
Be ye like minded one toward another, that ye
S2
28o Duties of the [Serm. XXit,
may with one mind and one mouth, glorify God.
Fulfil ye my joy, that ye be of one accord, of one
mind let there be no divifions among you, but
live in peace." He reaches us to regard all as our
fellow Chriftians, who call on the name of Jefus
our Lord, both theirs and ours, who appear to be
members of Chrift's body, partakers of his Spirit
and fubjeft to his government ; and he cautions
us, that we rejeft not fhofe, whom God has receiv-
ed. To juRify ourfelves in excluding Chriftian
profeflors from our communion, we muft have ev-
idenc?, that God has not received them.
Thsre is nothing which the Apoftle more ear-
neilly inculcates on the churches, than unity and
peace nothing againft which he more folemnly
warns them, than divifions and contentions and
of no fort of firmers does he fpeak with greater fe-
verity, and in terms of higher indignation, than of
thofe, who, under pretence of promoting religion,
make leparations and fchifms among Chriflians.
He (a) s, " They ferve not the Lord Jefus Chrift^
but their own belly ; and with good words and
fair fpeechc? deceive the hearts of the fimple." He
calls them "falfe apoflles, evil and deceitful
workers, liers in wait, dogs, grievous wolves, and
minifters of Satan." On no fubjefl: does his zeal
fo kindle, as when he is warning the churches a-
gainfl thefe inGdious diflurbers of their peace, be-
caufe no men were purfuing a line of co#du6t io
rppofite to the defign of the gofpel.
Let us particularly attend to the f-vcral argu-
ments, by which the y^poflle urges us to keep the
tmity (/ the Spirit in the bond of peace.
i. There is one hod". The church is a l^ody, of
which Chrifi is the head, and believers are the 7ne7n'
hers. And this body is cne. " We are all baptiz-
ed into one bodv." Though for the convenience
of worfhip, Chridians are formed into diflinft fo-
cietics, yet they cunUitute but one body. 7'hey
Serm. XXII.] Chrijlian Rdigioiu t8i
are all fubjel to one head animated by one Spir-
it, and nourifked by the fame i'piritual bread.
They are united to their head by faith, and to their
fellow members by love. " God hath rempered
the parts of the body together, that there Ihould be
no fchifm in it, but that the members fhouid have
the fame care one of another; that whether one
member fuffer, all fliould fuffer with it, or one be
honored, all Ihould rejoice with it. Nov>r we are
the body of Chrill, and members in particular.
And from Chrill the whole body fitly joined to-
gether, and c<jmpafed by that which every joint
iupplieth, makeih increafe to the edifying of itfclf
m love." If we profefs to be Chrillians, we call
ourfelves members of Chrill, and fellow members
with each other. Shall we then diflurb the unity
of the Spirit, and break the bond of peace ? Shall
the members of tlie fame body feparate from each
other ? Shall they rife againfl their common head ?
in the natural body this would be monllrous. In
the fpirituai body it is impious. When we tlius-
fm againll the brethren, we hrr againll Chrift.
2. There is one Spirit.
'As all the members of the natural body are ani-
mated by one foul, fo all the members of Chrill's
body are l^nQified-, llrengthcned and led by the
lame Spirit. The body is one, for by one Spirit
we are all baptized into one body. And we all
have accefs tiirough Chviif by one Spirit unto the
Father. Now if by the Spiiit of Chrift we become
inemhci-5 of his bod/, then no error in judg'Tienr,
or midake in pratlice, which is not inconiififnc
with one's having the Spiiit, can prove that he is
not a real member of Clivi:t, and jufiify v.s in
excluding him from our fcliovvihip. Since there
is one Spirit, wliich dwells in all good C^hriliians,
cji contention, b;tt:ernets and envy all animoiity,
divifion and fej^avation m the church, are oflcnces
^ijjainil the Holy Spini. " Gri'jvc not the Holy
S3
a82 JDiUies of the [Serm. XXIL
Spirit of God," fays the Apoftle, '' whereby ye arc
fealed to the day of redemption ; and let all bit-
ternefs, wrath, clamor and evil fpeaking, be put a-
way from you." The confideration that the Spirit
of God dwells in our brethren, as well as in us,
fiiould make us careful to maintain the bond of
peace. When we contend with them, we fight a-
gainil the Spirit of peace. *' If there be any fel-
iowfhip of the Spirit be ye like minded, having
the fame love, and let nothing be done through
Ilrife or vain glory."
3. Ye are called in one hope of your calling.
We are called to obtain the fame glorious faiva-
tion through our Lord Jefus Chrift. We are all
called by the fame word ; our hope is grounded
on the fame promifes ; and the objel of our hope
is the fame immortal life. Hope may be more or
lefs flrong and influencing in different Chriftians,
according to their different meafures of knowledge
and grace ; but in its objeft and foundation,
in its nature and tendency, it is the fame. This
confideration fhould mightily ftrengthen the bond
of peace. Are we purfuing the fame grand defign,
and walking in the fame high road to glory ? Let
us not fall out by the way ; let us go hand in
hand, and be fellow workers to the kingdom of
God. Do we expe6t to dwell together in heaven ?
Let there be no variance among us while we are
iiere. In heaven charity never fails : Let us then
above all things, have fervent charity among our-
felves ; and purify our fouls, by obeying the truth
through the Spirit, unto unfeigned love of the
brctliren.
4. There is on.' Lord, whom we all profefs to
ferve. jefus Chrifi: is Lord of all by the fame
right. He has bought us with a high price re-
deemed us by his own blood. We all ftand on
ih:". fame footing, and mull build our hopes on the
fume foundatiou. We have no pretence to glory
Serm. XXII.] Chriftian Religion, 283
over one another. Remembering, that we were
all under the fame guilt and condemnation, and
have been redeemed by the fame Savior, we ftiould
walk together in all humility, meeknefs and love.
There is no refpeft of peribns with Chrift, for
he is the fame Lord over all ; and has paid for
others the fame price as for us. Shall we then
dare to fmite our fellow fervants ? Will our com-
mon Lord look on with indifference, while we dif-
turb the peace and order of his houfehold ? " He
who doth wrong, fhall receive for the wrong he
hath done."
We are called to the fame fervice, are under the
fame laws, and muft appear at the fame judgment.
*' Why then doft thou judge thy brother ? Or why
dofl thou fet at nought thy brother ? For we fhall
all Hand before the judgment feat of Chrift. Ev-
ery one of us muft give an account of himfelf to
God. Who art thou that judgeft another man's
fervant ? To his own mafter he ftandeth or falleth.
Let us not judge one another any more ; but
judge this rather, that no man put a ftumbling
block, or occafion to fall in his brother's way."
5. Inhere is one faith. The fame gofpel is given
us for the rule of our faith, and this gofpel all
Chriftians profefs to receive. Hence the apoftles
fpeak of one common faith like precious faith,
and the unity of the faith and of the knowledge of
the Son of God.
The faith of all true Chriftians is effentially the
fame. The obje6l of it is the word of God the
nature of it is receiving the love of the truth the
effed of it is to purify the heart. However they
may differ in fome matters of fj3eculation, they a-
gree in the great doctrines which are clfcntial to
godlinefs. If we would make allowance for men's
mifapprehenhons of each other's fcntirncnts, (or
their different phrafes and modes of diction, for
differences, which proceed from the heat of con-
S4
284 Duties oj the [Serm.XXI-L
troverfy, and would alfo throw a fide fuch errors
as are merely fpeculative, the faith of Chrillians
would appear to be more nearly the fame, than is
generally imagined. St. James fays, " 1 will fhew
you n)y faith by my works." If your biethren
qucllion the foundnefs of your faith, go, fliew it
in this orthodox and apoflolic manner. If they
give you the fame proof of their faith, however
weak you may think them in fome things, receive
them, but not to doubtful difputation. If your
faith and theirs, is thuvS far one ; with refpedl to
other things, forbear one another in love.
6. There is one hihplijw,, which is the badge of
our relation to Jefus Chrift. Wc are all baptized
in the name of ChriO; ; and he is not divided.
Chriilians may differ in their opinions concerning
the age at which perfons become the fubjels of
baptifm, and the manner in which they ought to
receive it ; but ftill, in regard of the great defiga
of it, vv'hich is the anfwcr of a good confcience to-
ward God, and in regard of the obligations impli-
ed in it, which are to put off the works of the flefti,
and to put on the. Lord Jefus Ghriff, it is one and
the fame. We all confider it as an inftituiion of
Chrirt, a badge of our relation to him, a token of
our obligation to depart from iniquity, and a feal
of the lighteoufnefs of faith ; and though we may
differ in fome of the fmaller circumflances of it,
why may we not view it as fubllantially the fame ?
Why may we not walk together as brethren, and
keep the unity of the Spirit in the bond of peace ?
Baptifm was not intended to break Chriflians into
various fefjs, zc- if fome were baptized in fhename
of i-*au] fome in the name of Apoilos and fome
in the name of Cephas ; but to unite the whole
chviiiian world ; for all are bap:ized in the name
of Chtiii, and inio one body.
7. I'here is one God and Father oj all, who is ahov^
all, through all, and in us all.
Serm. XXII.] Chriflian Religion. 285
There is one God who is the Father of the whok
creation ; but in a more eminent fenfe the Father
of Chriftians. He has not only created them by
his power, and fupported them by his providence,
but he has alfo by his Spirit begoJien them to new-
nefs of life, and by his grace adopted them to a
heavenly inheritance. We have all one Father,
one God has created us, one Spirit has fandified
us, one inheritance is referved for us All we are
brethren Let us love one another with a pure
heart fervently. How good and how pleai'ant ic
is for brethren to dwell together in unity !
Our God and Father is abo-ue all. He reigns fu-
preme. The great and leading precept which he
has given his children is, that they love one an-
other. This is the royal law it is the end of the
commandment. We are above all things to put
on charity. Fvery oppofiiion to this law is rebel-
lion againft the highefl authority.
God is through all. His eiience pervades our
frame, his eyes learch and try our louls, his influ-
ence preferves our fpirits. To him is known every
malevolent, unfocial and contentious palTion that
moves within us. Our uncharitable afFeciions to
one another are ingratitude and impiety to him in
whom we live and move and have oar b?i ng.
' God is love ; if we dwell in love, we dwell va
God, and he in us. If wc fay we love God, and
fiill hate)ur brother, we deceive ourfelves ; for he
who loveth not his brother, whom he hath feen,
how can he love God, who^n he hath not fefn ?"
God is in ell, i. e. in all true Chriftians bv his'
Spirit. They are the temple of God, and his Spir-
it d'A'ellelh in them. Every malicious, envious,
revengeful paffion which tlie Chrillian indulges, is
an oppofition to the Spirit of God. whofe fruits are
love, peace, longfuflcring;, gcntlcnefs and meek.
!rTs ; and e^^ery injiirv which he commits ag^iinfi
his f.iiO'vv Chriliians. is lui infult upon 'hat Spirit
e86 Duties of the, ^c, [Serm. XXII,
which dwells in them ; for they are the temple of
God, and if any man profane this temple, him will
God deftrpy. Chviflians are builded together for
an habiration of God through the Spirit ; all di-
vifions and feparations among the members of the
church of God are inconfiftent with their enjoying
the Spirit. He dwells with thofe who are meek
and humble, and tremble at the word not with
the proud, felfconfident and vain.
They who caufe divifions in churches in order
to form new fefts, ufually make high pretenfions
to the influence of the Spirit. But whatever they
may pretend, their condu61: demonftrates, that they
have not the Spirit of God ; for he is not a Spirit
of contention, but of peace ; and his work is not
divifion and feparaion among Chriftians, but uni*
ty and love. See then that you walk worthy of
your vocation, in all humility, meeknefs, forbear-
ance and love, keeping the unity of the Spirit in
the bond of peace ; for there is one body, one
Spirit, one hope, one Lord, one faith, one baptifm,
one God and Father of all, who is above all,
through all, and in us all.
SERMON XXIII,
EPHESIANS iv, 8 13.
Wherefore he faith, When he afcended on high^ he led
captivity captive, and gave gifts unto 7nen. (Now
that he afcended, what is it, but that he defcended
Jirjl into the lozuer parts of the earth ? He that de^
fcended is the fame that afo afcended up far above
all heavens, that he might fit all things.) And he
gavefome apojlles ; and fome prophets ; and fome
evangtlijls j and fome pa/lor s and teachers ; for the
perfecting of the faints, for the work of the minif-
try, for the edifying of the body of Chrifl, till we
all come in the unity of the faith, and of the knowl-
edge of the Son of God unto a perjtB man, unto
the meafure of theflature of the fulnefs of Chrifl.
1 HE Apoftle, having mentioned, in
the yth verfe, the grace beftowed on believers "ac-
cording to the meafure of the gift of Chrift," im-
mediately proceeds, in the words now read, to ex-
plain what the gifts are which Chrift hds beftowed;
and to fhew, that they were difpcr. 'd at his afcen-
fion, according to the divine purpoie, for the gen-
eral edification of the church.
To prove, that the afceniion of Chrifl was to be
folluwcd with ^he bcftown ex ! of fpiriiual gifts, he
quotes a paJQ'age from the 68th Pfalm, 'J Thou
a88 . DuiUi of the [Serm. XXIIL
had afcended on high ; thou haft led captivity
captive ; thou haft received gifts for men." That
this was fpokcn, not of the divine nature, but of
Chrift, as God manifeft in the flefti, he concludes
from the expreflion, "Thou haftafcendcdon high."
For his afccnfion prefuppofes a defcent into the low-
er parts of the earth. And he who thus defcended
is the fame that afcended up far above all heavens,
that he might fill all things. Thefe terms cannot
properly be applied to God, who is a univerfal
Spirit ; nor yet can they, in their full fenfe, belong
to David, or any mere man; and therefore muft
be underftood of Jefus Chrift.
Our Lord's " defcent into the lower parts of the
earth," may fignify his incarnation; according to
thefe words of David, "My fubftance was not hid
from thee, when I was curioufly wrought in the
lower paris of the earth." Or it may refer to his
death ai:)d burial, in which fcnfe the phrafe is alfo
ufcd. " They that feek to deftroy me, fliail go
down into the lower parts of the earth;" or into the
grave.
Chjift's exaltation is exprclTed by his " afcend-
i.ng up far above all heavens' above thefe vifible
ftarry heavens ^into the glorious prcfencc of
God, who has fet his glory above the heavens.
Klfew^here he is laid to be " made higher than
the heavens ;" and to be "raifed to heavenly places,
far above ail principality, and power, and might,
and dominion."
Chrift has thus arccnded. " that he might fill all
thinp;s ;" i. c. migh^. arcoiding to his promife, fill
his apollles and cUicr dilciples wi:h heavenly gilts
an i graces, and ihus lurniih them to every work to
v.-hich they fhould be called.
" lit- led capti\ iry captive." This phrafe is
nfed, in the Old 'ieftament, to fignify a complete
conqucft over enemies, cfpecially over fuch as had-
lormcrly been vidorious. This is the meaning vi.
Serm. XXIII.J Chrijlian Religion. g8(^
it in the fong of Deborah. In our text it refers to
Chrifl's triumph over Satan and death. '- He, by
his death, delivered thofe, who through fear of
death were fubjeft to bondage." " He fpoiled
principalities and powers, triumphing over them
on the crofs." But he triumphed more glorioufly,
when, after his afcenfion, he poured down his holy
Spirit on his apoflles and difciples, and thus ena-
bled them to caft out devils, and to turn fmners
from the power of Satan unto God. He alio tri-
umphed over death in a moft confpicuous manner,
when, rifmg from the grave, afcending into heav-
en, and fhedding forth miraculous gifts, he demon-
ilrated his power to quicken whom he would, to
call forth the dead from their graves, and to ex-
alt believers to an eternal ftate of glory with him-
felf.
" He gave gifts to men." The exprelFion in the
68 ih Pfalm is, " He received gifts for men." He
received gifts from the Father to beRosv them on
men. *'Jt hath pleafed the Father, that in him all
fulnefs fhould dwell; and that of nis fulnels we
ail fhould receive grace for grace." All power, in
heaven and earth, is committed to him. licncc,
when he commanded his apoftles to go forth and
preach the gofpel, he promifed to endue them wi.h
power from on high, by which they fhould Call
out devils, fpeakvvith new tongues, recover the
fick and defeat all the power of the enemy, and
thus demoniirate their divine commiflion.
Befides thefe extraordinary gifts vouchfafcd for
the confirmation of the gofpel, he promifed and
bellowed fuch an internal influence of the Spirit,
to accompany the preaching of the gofpel, as fhould
open men's hearts to attend to it and believe ir.
Accordmgly, wherever the apolUes went preaching
the word, multitudes uere turned from darkncls to
light, fiom the power of Satan to God, and from
go J)utiesoJthe [Serm. XXIIL
the works of the flefh to works inete for repent-
ance.
The extraordinary gifts continued only for a
feafon, until the . ofpel was eftabliftied. The or-
dinary influence of the Spirit is alike neceffary in
all ages, and will, in a greater or lefs degree, attend
the gofpel to the end of the world.
Among the gifts bellowed on the church, St.
Paul particularly mentions the officers appointed
for its edification. " Chrift gave fome apoftles ;
fome prophets ; fome evangelifts ; fome pailors
and teachers."
By apoftles, prophets and evangelifts are intend-
ed thofe extraordinary minifters, who were em-
ployed to propagate the gofpel in the world, and
who, for that purpofe, were endowed with miracu-
lous powers. By paftors and teachers are generally
underftood thofe ordinary minifters, who had the
care of particular churches, and who were to be
continued in fucceflion to the end of the world.
A fimilar diftinftion is made in the I2th chapter
of the Firft Epiftle to the Corinthians. " God hath
fet fome in the church ; firft apoftles j fecondarily
prophets ; thirdly teachers ; after that miracles,
&c."
The name of apojlles is efpecially applied to
thjofe, who were immediately commiflioned by Je-
fus Chrift, to be witnefles of his do6lrines and
works, his death and refurre6lion, and to go forth
and publifh his gofpel among the nations of the
earth. To thefe, as occafion required, the Spirit
revealed the myfteries of the divine will, that they
might communicate them to the world.
Prophels were men endowed with fupernatural
knowledge in divine things ; the knowledge of the
ancient Iciiptures of the doftrines and myfteries
of the gofpel and, in fome cafes, of future events.
Thefe were chiefly employed in opening and ex-
plaining to believers the great truths of religion^
Serm. XXIII.] Chrlftian Religion, 294
Evangelijls are generally fuppofed to have been
men employed in propagating the gofpel among
the Heathens, in founding churches where Chrift
had not been named, and in confirming the church-
es which were already founded. They are diftin-
guilhed from the apoftles only as their gifts and
employments were more limited and confined.
jP^y2ors and ^^^c/^rs were thofe who labored in
word and do6lrine, efpecially in particular church-
es, of which they had the immediate charge. As
the apoftles received the word more immediately
from Chrift, either by his perfonal inftrudion, or
fpiritual infpiration, fo they from time to time
communicated it to the paftors and teachers, who,
receiving itfrom them, preached it to others, for their
converfion to, and edification in the faith of the
gofpel. This appears from Paul's charge to the
elders of Ephefus, from his inftruftions to Timo-
thy and Titus, and from John's letters to the an-
gels of the churches in Alia.
Chrift gave thefe various officers '' for the per-
fecting of the faints, for the work of the miniftry,
for the edifying of the body of Chrift." Or, as the
words, more agreeably to the original, may be ren-
dered, He gave paftors and teachers, in order to the
preparing of holy men for the work of the mini (Iry, for
ihe edifying of the body of Chrifi.* The officers,
whom Chrift gave, were to inftru6l and furnifti
others for the miniftry ; and thus a fucceflion ot
minifters was to be continued in the church, for her
edification in knowledge, faith and holincfs.
In the pafl'age no'.v explained feverai things are
I'uggefted which deferve our particular attention.
I. It is evident, that public teachers in the church
are to be a diftincl order of men.
2^2 Duties ef the [SerM. XXIII.
Chrift has given fmne pallors and teachers. He
has fet fome in the church ; firft apoftles, next
prophjts, thrn teachers. Are all apoftles ? Or iiU
prophets ? Or a// teachers ? By no means.-
if all the body were one member, Where were the
body ? If all tlie mf^mbers of the church were tof
aCTume one office, Where were the |^urch ?
None have a right publicly to teach in the
church, but thofe who are callcd-^feni authorifed
to the work in the gofpel way. *' How fhall they
preach, except they be fcnt ?" " No man taketh
this honor to himfelf, but he that is called of God,
as was Aaron ;" and as were his fons. They were
confecrated by Mofes, God's minifter, according to
his appointment, that they might minifler to him
ill the prieft's office. Corah and his companions
fell under an awful condemnation, becaufe they
prefumed to offer incenfe with unhallowed hands,
pretending that all the congregation were holy, and
that one had as gobd a right as another, and they as
f^ood a right as the fons of Aaron, to perform the
folemn funftions of the priefthood. To thefe im-
pious ufurpers Jude compares thofe who had crept
into the church unawares, turning the grace of God
into wantonnefs. He fays, " They have -gone in
the way of Cain, run greedily after the error of
Balaam, and periChed in the gainfaying of Corah."
All Chriilians are to exhort, reprove and comfort
one another, as there is occafion ; but public
teaching in the church belongs peculiarly to fome
to thofe who are given to be paflors and teach-
ers.
H. Public teachers are here called Chrift's gifts.
" He gave fome pallors and teachers." And they
are to be received by the church in the way, in
which he fends them.
There is a particular order, which Chrifl has in-
ftiluted, for (he introdu61ion of public teachers.
The firfl auolllcs were commifTioncd iiiinicdiatcly
Serm. XXIII.] Chrijlian Religion, 2^3
by him. In the time of his miniftry on earth, he
ordained twelve to preach the kingdom of God a-
mong the Jews. After his refurreftion, he enlarged
their commiffion, faying, ' Go, preach the gofpel
to all na ions/' But for this work they muft un-
derftand the language of all nations ; therefore he
iays, " Tarry ve at Jerufalem," confine your inin^
iflry there, ' untiL ye be endued with power from
on high." On the day of Pentecoft, which was a-
bout ten days after Chrifl's a'cenfion. when the
twelve apoftles, and thofe who had companied with
them, while Chrid went in and out among them,
making in all about an hundred and twenty, were
all gathered together in one place, the holy Ghofl
was filed on them in miraculous gifts, and there
iappeared, on each of them, cloven tongues, like as
of fire, and they began to fpcak with other tongues.
And ail the people, who were affembled from dif-
ferent countries to attend the felUval, heard them
fpeak, in their own various languages, (he wonder-
ful works of God. To this remarkable event the
apoRle refers, when hcfays in the text, "Chi id af-
ccnded on high, and gave gifts to men, and he gave
fom'e apoftlcs, foine prophets, &c."
They who were thus commiffioned of heaven to
preach rhe golpel, were authoriled to ordain others*
Paul, after his ccn-crlion, prefumed not to jireach,
until Ananias, by immediate direction from Chrin;,
had infortned him, that he was cholen to this work,
and h\d confirmed the information by a miracle.
Afterward Paul came to jerufalem, and w.^s there
rcctived by ihz apollles. And when he w.t= about
to go, in company wi'.h Barnabas, on a miiTion to
the Meaihtris, they were both feparated to thismif-
fioti. by the prophets and elders of the church, who
fa'icd and prayvd, and laid their hands on then!
aid h n" them away.
'i^nioihy was ordained a bifhop or elder by the
l.iyjng oa of the hinds of the prefbytery. -
'i'
294 Duties of the [Serm. XXIIto
And the things, which he had received, the fame
he was to commit to faithful men, who (hould be
able to teach others alfo.
When Paul and Birnabas went forth preaching
the goipel and pianino churches amion;^ the Gen-
tiles, they ordained elders in every church.
Tirus, who was a mini Iter in the IQe of Crete,
was left there b/ Paul, for this, among other pur-
pofes, " th tt he might ordain elder- in e ery city"
If the elderfhip might be alfamed at pleasure, or
conferred by private hands, why ihould Titus be
left in Oete to ordain elders ?
Chiifl gave pallors and teachers, not only to
preach his gofpel, but to train up and prepare holy
men for th"=? fa-ne work. I'hey who undertake this
facrtd work fhould be faints : but it is not ever-f
faint who is qualified for it. There mud be a pre-
vious education. They who defire the minide-
licd office fhould- be fitted for it under the in ft ruc-
tions, and fent forth under the recommendations
or teachers already in office. This our apoftle
plainly lignifi-es, when he fays, Chrill gave apof-
tlcs, pronhcrs and teachers, at his afcenfion, "in
order to the perfecling of faints for the work of the
miniflry."
AVe find, in fcnoture, no inflance of ordination
to the minillcrial ofhce, by any other than elders
of churches. Every church has a righ: to c/ii^fyis
her own ndnifler ; but his induflicn into o[fice
mufl be by the bands of the prefbytery. When
fomc were to be appointed to prefide over the
church Hock, and the daily minillraiions to the
poor, tho apoflles referred the chnce of ihc prrfons
to th<' multitude of the difciples ; but the ordina^
iion thev refervtd to ihemfclves. Thev laid, " Loolc
ye oil', fcvcn mm of honcll rcpoit whom ue may
appoint ovtr this bufincfs."
As the approbation of ciders was neceffary to
aulhorifc men to preach the gofpcl,fo we find, that
Serm. XXI II. J Chrijllan Rehglon. 295
the apoilles, for the prevention of fraud and im-
pofition, fent forth their preachers with written tef-
tirnonials. This appears, from the hiflory of ihs
A6ls and from Paul's epiftles, to have been an uni-
form pradice. And the churches were never to
receive a ftranger, in the capacity of a nunifler, un-
lefs he could exhibit lome evidence, that he was
nor. only a chriftian, but a miniftcr, approved of
bis brethren. It was a fii^n of great degener.icy in
the church of Thyatira, that fiie fufFercd thofe to
teach who faid they were prophets, but brought
no credentials of their prophetic charatler. The
church of Ephcfus, on the contrary, was commend-
edjbecaufe Ihe could not bear them who were evil;
bat tried them, v/ho faid they were apollles, and
were net, and found them liars.
III. Minidcrs arc to be men endued wiih gifts
faitable to the woik to whieh they are called.
As in the early days of the gofpel, public teach-
ers were called to extraordinary fervices, fo they
were endued with extraordinary gif.'s : But thele
^^ifts were only for a feafon. The npoflle fays,
" Whether there be prcphefies^ they fhall fail ;--
whether there be tongues, they fhall ceafe ; wheth-
er there be knov/ledge," immediate])' infpired kn3Vr
ledge. " it (liall vaniili away."
Since the gofpel is fuily ellablifhcd, ihe miracles
which attended its liril publication are no longer
of ufe ; and hnce it communicates to us all th.ings,
which pertain to life and godlinefs, there is no far-
ther need of inTpiration. The apofilc :ells Timo-
thy, that the fcripturcs are able to make fhe nvm
of God perfecl, wife to falvation, and furnilheJ
unto every good work.
But as the bufmefs of a minifter is t^ t;"ach meri
the things, which Ch'ifl: has commnnded m ;hc ho-
ly fcripiures, fo it is necelfarv th:\*; he himlo'i
fliould be fully inftrucled in them. Onc^ wJio un-
dertakes to {each others, fliould v.eil uiiderilanJ,
T 2
29^ Duties of the [Serm, XXIl!^
firmly believe, ardently love, and pralical]y ex-
emplify the religion which he teaches. He fhould
not be a novice ; but one who holds fad the faith-
ful word, as he has been taught ; and one who by
found doirine is able to exhort and to convince
gainfaycrs. lie fhould be apt to teach, having not
only a good knowledge, but an eafy faculty of
cotnmunicatinor to others the knowledge which he
has in the doctrines and duties of the gofpel. That
lie may be able rightly to divide the word of truth,
he muil apply himfelf to Iludy, and give attend-
ance to reading.
In the early days of the gofpel, as there were e-
vangelids, who went forth to preach the gofpel,
where Chri(l had not been named ; fo there were
paflors and teachers, who had the immediate care
of churches already eflabliflied. Thcfe the apoftle
charges to take heed to the flocks, over which they
were made overfeers. Miniilers are not to enter
into eacli other's labors, but to move within their
refpetlivc mcafures and lines.
\Y . The great objc61; of the gofpel miniftry is
the huildiiig up of the church of Chriffc. When
he afcendcd, he gave paflors and teachers "-for
th^ f'difyinir of liis body."
The c'jurch is edified, when flie increafes bv the
a idiiicn of new members; and when fhe becomes
inore holy by the religious improvements of her
nrcient members. In l)ofh thefe ways, the minil'-,
try is intended fbr the edification of the church.
Miniitcr> (hould \o fpeak the word, as to ccn,,
vince gainfaycrs, awaken the carclefs, reclaim the
erroneous, inflrucl the ignorant, and turn th m
from darknefs to ligfit, and from the power of Sa-
t'.n unto ('.od. '' 'Yh<i fervant ot the Lord muR:
not llriv e ; but be gentle, apf to teach, patient, in
m- tknef-^. inflnu'-Jing them who oppofe ihcmlelves ;
if perudventure Gcd v/ill give them repentance, to
Serm. XXIII.] Chrijlian Religion. 297
the acknowledging of the truth, that they may
recover themf'elves out of the fnare of the devil."
You will obferve ; the apoflle expreflcs the fuc-
cefs of the gofpel by the phrafe of cdijying Cariji's
body, becaufe wherever his religion prevails in men's
hearts, there will be a dilpofition to come u'itliin
his church and attend on his ordinarices. Real
converts will not be indifferent to the edification of
Chriil's houfe ; much lefs will ihcy feel a defire to
pull it down.' They will not rend and divide
Chtift's body ; but feck to prefcrve its foundneis
and promote its growth. They v.-ho, in the apof-
t\<^'s, days, were converted to the faith oF the gofpel,
immediately joined tliemfelvcs to the Lord. The
jncreafe and union of the church are the immediate
effe6ts of a real revival of religion.
I'he miniftry is deligned lor the improvement of
faints, as well as for the converficn of finners.
They who view thcmfelves as regenerate, are not
to fuppofe, that they have already attained but
they are to go on to perfe6fion. For this end they
are to attend on tlic appointed minillration of the
word ; and to this end the miniflration of it Ihould
be adapted. The apoltles warned every man, and
taught every man in all wiidoin, that they might-
prcicnt every m.an perfel in Chrifl jeius.
Paflors and teachers are given for the edifying of
Chriil's bodv, " till we all come in the unity of the
faith, and ot the knowledge of the Son of God, to a
perfect man, to the meafure of the ilaturc of the
fulnels ot Chrifl."
" There is one faith ;" and we firould all come
to Inch a good und rftanditig in the dodrines of
Chrid, as to have this cue this like, precious fai^h ;
01, if wc differ in frntiinent, liiU to maintain that
Muity ot affeetifui \\ Inch is the fruit of faith. \N'e
Ihoidd all mind one and th-- lame ;j,; ;.nd objecl.ihc
c .,' m inoii fal va tion .
T 3
2gS Duties of the [Serm. XXIIl*
Chiiftians may have various opinions about the
lefs important do6lrines of religion ; but true faith
has the fame influence in all. It works by love,
and purifies the heart. So far, therefore, as we
walk together in mutual peace and love, and in o-
bc-dicnce to our common Lord, we may be faid to
Iiave come to the unity of the faith.
The apolllc mentions alfo the unity of the knozv-
ledge of Chrid. All Chriflians profefs to believe in
him as their teacher and Savior. But unlefs this
proft'ffion is accompanied with a love of his pre-
cepts and a conformity to his example, it avails us
nothing. ' Why call ye me, Lojd, Lord, and do
2iot the things which I fa}?" To come to the know-
ledge of Chrill, is to have the fame mind as was in
iiim. and to walk as he walked. So far as we aa:ree
in that holy femper and life, which his example
exhibits, and his gofpel requires, we come to the
unity of the knowledge of him.
As our conformity to Chiifl will not be pcrftft
in this world, we n^ver mnll rell in attainments al-
ready made, hut continually alpirc to the charac-
ter of a perfect man to thc*iiieafure of the ftature
oi th'j fuincls of Chrill. We mall labor to become
Ch;iilians of full matuiity and ripcnefs in all thofe
jitavcnly graces which arc deiived trom hiin. The
apoille lavs of himfelf, " I prefs toward the mark
for the prize of the high callmg of God in Chrill
jtfus." lie adds. "Let us, as many as arc perfetij
be thus minded,"
REFLECTIONS,
1. Our fubjcfl ftiouid lead us to adore the wif-
do\i\ of (rod in t'le provifion made for our edlfica-
tif.n in knowledge r.nd holincls.
He has i^ivcn apofllcs and proplirts, paftors and
KmtIkis, I'T l]i'> edifving of t'l body of Chrift.
Jlc i] IS adap:cd his gifts to difi'cicni conditions of
Serm. XXIII.] Chrijtian Religion. 299
the church. In its firft ages there were aprftlcs
in is ordinary flate there are paft)r=. bince the
public miniftra ion of the word is an infli u;ion of
Chad, defigned for the happinefs of faUen men.
How inexcvjfable are th.y who dtfpife it ? If this
is a mean of converting finneis; they who arecon-
fcious of their impenitent and guilty ftate, fhould
fetk the grace and mercy of God (or their renova-
tion and forgivenefs, by a fai'li ul attendance on
this inflitution. If they put the word of God from
thsm, they judge themitlves unworthy of efernal
life. If the miuiflry is defigned- for the improve-
ment of faints in knowledge and faith, lot none, in
the pride of their own fulFiciency, turn aw<iy from
it. Are you already peifed ? If not then
you netd the means ot tdificarion ufc them with
diligence while you are in this world : In the fu-
ture you will not need them ; there you will
come to perfe6t m^'n.
2. If ChiifL his given paftors and- teachers for
onr edification, till we come in the unity ot faitli
and knowledge to more perfect men then fuch a
conduct in nnniflers, or in piivate Chriftian^, as
tends 10 c'ifunite the bodv of Chi ill. mull be highly
ofFtnfive to hun. Minillers fhould rcrnemb'r, that
thev are ordained to bring men to a uniy in the
faith and knowledge of Chrid, and in love and af-
feclion [o cn^ another. They (hould uniie their
infla,.-ncj to accomplifh thir> end. \i they caufe
diviHons and oiFcnc s, they walk cr)ntrary to the
d >cl: ine which ihey have received. They ferve
not the. L jrd Jefus. Carillians fliould wa'k 'o-
get''ier in love, and flady the things v/hich make
for peace, hoth in th - church of which they a-e
members, and am.'jii'T other chuichcs of our com-
mon I.ord.
3. What cauff:; have we 'o be h'lmble, that, un-
der oar me ms of gj )y.'th, w<:. fall lo much helovv^
the ildturc; of ojilccl me 1 ? Let us cjinpare our-
T 4
goo Duties of the, (3c, [Serm. XXIIL
felvcs with the precepts and pattern of Jefus Chrift.
IIow much wc come fhort of that purity which his
go'pel requires, and which his life in the flefti ex-
empli fitd ? It would be ufvful, that we fhould take
a frequent review of our lives that we fhould dai-
ly examine the temper of our hearts. Thus we
may learn what manner of fpirit we are of what
progrefs we make, or whether any at all in what
refpeds our tempers need correftion, and our lives
amendment and thus we fhall be excited to come
to the throne of grace, that we may obtain grace to
help in the time of need.
4. Let us make continual improvement in reli-
gion. This is the bed evidence of our fincerity.
Chvift, who has given paftors and teachers for the
miniftry, has a fulnefs of the Spirit at his difpofal.
Of his fulnefs we may receive grace fuited to our
cafes, and <^qual to our wants. While we attend
on his inftitutions, let us imph re his tlefling to ac-
company them ; and thus endeavor to rife above
the world, to purge away our remaining corrup-
tions, to ftrengthen every holy principle, and to
abound more and more in every grace and good
work, till we come, in the unit)' of the faith and of
the knowledge of the Son of God, to a perfeft man,
to the meafure of theflature of the fulnefs ofChiift.
S E Pv M O N XXIV.
EPHESIAInS iv. t^, 15, \6.
That we henceforth be no more children, tcjfcd to and
Jro, and carried about with every xvind cf doBrine,
by the Jl eight ofmtn, and cunning crajtings, where-
by they lie in "a-ait to deceive ; but /peaking the truth
in love, may grow up into hir/i in all things, which
zs the head, ev.n Chrijt ; from whom the whole
b- dy fitly joined together, and ccmpacled by thai
which every joint fiipplieth. according to the fj^eclual
working in the meajiire of every part, 7naktth in-
crcajc to the edijyir.g oj iifclj in love.
In the preceding verfcs, the Apoftle
obferves, that Chrifl inftitutcd the gofpel ininiUrr,
for the edificaiion of his body, the church, until
we all come, in the unity of the faith and knowl-
,_, edge of Chrift. unto a pcrfe6t man. Wherein this
"' Complete manhood con (ills, and by what means we
rnuft endeavor to a (tain it, he iniliuU us in the
words which have been read.
Chiiftian maturity is a fleady belief of, and obe-
dience to the gofpel, in opprfition to ficklenefs and
inconftancy. The w^ay in which wc .ne to obtain and
preferve this maturity in union with jefus Chiifl,
fiom whom the whole body of believers, compared
and cemented together by every joint of fupply, ac-
802 Duties of the [Serm. XXIV,
cording to its power in thepropnrtion cf every part,
maketh increafe of the body to the edifying of it-
feif in love.
The Apoflle here defcribes the perfel man, or
mature Chriflian, both negatively angl pofitively.
He is not a child toffed to and fro, and carried a-
bout with every wind of docliine : But he is one,
who, having embraced and profefT^d the truth
with a real love of it, grows up iuLO Chrift in all
things.
We will, firft, conCder the negative part of this
defcription.
Chnft inftituted the gofpel miniftry, that be-
lievers, zirriving to maturity in faith and knowl;-
edge, fliould no more be children, toifed to and
fro, and driven about with every wind, by the
Height of men, and the cunning craftings, whereby
they lie in wait to deceive.
Several metaphors are here ufed to exprefs that
weaknefs and verfatility, which fome difcover. and
which honell Chriftians, under the miniilry of the
word, will endeavor to outgrow.
1. Chriftians mufl not remain children.
In humilify, meckncfs and teachablenefslet them
be children ; but in underllanding, conllancy and
fortitude they fhould be men. While, a> new born
babes, they defire the lincere milk of the word, let.
them fo ufe it as to grow thereby.
" Call no man your father on earth," fays our
Lord, " for one is your Father m heaven." Chil-
dren have but little knowledge, and but a weak
judgment. 1 hey arc guided more by the opinions
oF others, than by peiional convidion. They may
be led right or wron?, accoichnj as the examples
which they fte, and the counfcls which fhey hear,
are good, or evil. They believe h.illilv, and a6t
implicitly. Tli-y are governed by paflion more
than reafon rby feeling more ilian judgment.
Now, in didinction from this childilh temper, b.c
Serm. XXIV.]J Chr'ijlian Religion. 303
ye fully perfuaded in your own minds. Judge for
yourfelves what is right. Prove all things, and
hold that which is good. Make the word of truth,
not the opinions of men, tlie rule of your faith and
condui. Follow no man bhndly, but look well
to your goings. Judge of truth and error of
right and wrong, not by your occahonal feelings,
or the current of your affections t but by the calm
and fober exercife of your underftanding.
2. The Apoflle cautions us, that we be not iojfed
to and fro, like a fhip rolHng on the waves. ' He
that wavereth," fays Saint James, " is like a wave
of the fea, driven with the wind and tofled. Let .
not that man think that he Ihall receive any thing
of the Lord. The doubleminded man is unliable
in all his ways." In oppoGtion to this un-
liable, flutluating temper, we are required to " hold
fall the proteflion of our faith, without wavering."
The man who, without principle, knowledge
and judgment, aifumes the high profedion of the
Chridian, may appear Heady in a calm feafon :
But, in times of temptation, he will be like a fiiip
without pilot, anchor or uallalt, toffed about by
the power of a tempefl. He is at the mercy of ev-
ery rude gulL He is driven in any direilion, as
the wind happens to blow. Pic is elevated high,
or funk low, as the waves rife or fall, lie makes
no port ; but floating at large, on the troubled el-
ement, he is, every moment, in danger of fhip-
wreck.
The ChriRian, who embarks for the heavenly
world, mull confider, that the ocean on which he
faib, is fubje6l to changing winds, and perilous
florms. He mud not promife hinif^lf fmooth wa-
ters, loft gales and clear llcies ; but go provided for
all kinds of weather. The word of truth muff be
hi:: compafs, and faitli his pilot ; hope; m'lfl h:: his
anchor, and knowledge and good works his ballad ;
prudence mud keep the walch, and fob.r reaCoa
g04 Duties of the [Serm^XXIV,
hold the helm. Thus, he may fail with fafety in
all feafons.
3. We mull rM he carried about with cvtry wind
of doHrine.
Falfe dolrines, like winds, are bluftering and
uniteady. They blow from no certain point ; but
in ail dire6lions ; and they frequently, and fome-
times fuddenly, fhift their courfe. They make
great noife and buftie, diflurb the atmofphere, and,
hy their violent motions, they fpread confufion
and ruin. Light bodies are eafily taken up and
driven about by every wind that blows. The gale
which cleaufes the wheat, difperfes the chaff. The
deep rooted oak ftands firm in its place, while the
4ry leaves beneath it are caught up, wafted around,
and made the fport of every guft. So the hncere
Chriftian, rooted and grounded in the truth, and
grown up to maturity in faith and knowledge, is
iledfafl; in his religion, whatever llorms may aifault
him. He remains in his place, whatever winds
may blow. Btit the light and chaffy Chriftian ;
the hypocritical, unprincipled profeiTor, is eafily
carri. d about by divers and ftrange doftrines. He
Ihifts his courfe and changes his diredion, as the
wind of popular opinion happens to drive.
If we would be conOant in our religion, we mufi
be rooted in faiih and love.
4. The Apollle warns us, that we are in danger
from the jlcight of men, and the cunning crajiingi.
whereby Uity lie in xvait to deceivr.
1'hc tiue miniilcrs of Chrill ufe great plainncfs
of fpccch, and by iri:\ni(cflaiion ol the truth com-
jT): \\d tlierafelvi's lo the confcicnces of men. Cor-
ri)]t teachers ufe fl(ight and craft, that they may
enftMvc the iimple, and decoy the unfufpctling,
and tiius make pioh'lyies to their part)'.
Chrilluns fhonid beware of tvil workers, and
watch agaiiifi. their difhoneft arts. That they may
ci:\Tr)c the dang'jrs to which they arc cxpofed in
Serm. XXIV.] Chrijiian Religicn. 303
corrupt times, they muft attend to the plain and
obvious precepts and dotltriries of the gofpel, make
thefe their rule, and confent to no opinion, or prac-
tice inconfiftent with them, however plauhbly it
may be recommended. They muft furnifli them-
felves with fuch knowledge in divine things, as to
difcern the defigns, and efcape the artifice of evil
men and feducers.
That Chriftians may the better fecure themfelves
from feduftion, the gofpel has warned them of the
various crafts of thofe who lie in wait for them.
Deceivers come in fheep's clothing ; with an of-
tentation of uncommon humility, meeknefs and
heavenlinefs ; but inwardly, they are ravening
wolves, whofe real aim is to fcatter and devour
the fhesp. "
They are deceitful workers, transforming them-
felves into aoollles of Chritl, and miniflers of righ-
teoufnefs ; and thus corrupting men from the fim-
plicity that is in Chrift ; even as Satan transform-
ed himfelf into an angel of light, and through his
fubtilty beguiled Eve from her fidelity to God.
Like him, they make cautious advances, not alarm-
ing men, at firft, by the grolfeft errors ; but lead-
ing them along, ftep by Hep, from fmaller errors
to greater. Thus they wax worfe and worfe, de-
ceiving, and being deceived.
They pratlife not their arts direftiy on thofe,
who, by reafon of ufe, have their fenfcs exercifed
to difcern both good and evil ; but they beguile
unliable fouls, deceive the hearts of the funple,
creep into houfes and lead captive the more tender
fex, and, by their means, fubvert whole houfes,
teaching things which they ought not, for filthy
lucre's lake.
Such teachers difcover a peculiar malignity a-
gainil the true minii'ters of Chrill:. Paul Ipeaking
10 the Gaiatians concerning the deceivers who were
^mong them, lays, ' They zcaloufly afFed ycu,
3o6 Duties of th [Serm. XXIV,
but not well ; they would exclude us, that you
raight afFedl them." Thcfe crafty and defigning
preachers appeared among the Corinthians. There
they rcprcfented Paul as making the gofpel bur-
denlonie, while they preached it freely, and with-
out a reward. And yet the reverfe was true. Thev,
by their infidious arts, devoured thofe ainoncr
whom they went, and even brought them into
bondage ; while Paul made the gofpel without
charge ; and though he afferted his right to live of
the gofpel, yet he waved the right, or ufed it with
iuch moderation, as to give no caufe of complaint.
Deceivers are confined to no fphere, and govern-
ed by no rule ; but ftretch themfelves beyond their
line, enter into other men's labors, and build an-
other man's foundation. Thus they caufe divif-
ions and offences, contrary to thedo6lrineof peace
and unity vvhich the churches have received.
.They pretend to fuperior fan^ity, and fay to
others, " Stand by yourfclves, come not near to
us \ for we are holier than you ;" when, in reality,
*' they who thus foparate themfelves, are fenfual,
and have not the Spirit."
Th?y are watchful to take advant^ige of any un-
happy circumftance in a church, fuch as the dif-
cipiine of an offender, the death of a mirjifter, or
accidental contention, and, by fuch means, to in-
trodnce and cilablifn themfelves. Paul fays to the
Eplienan ,, among vvhom he had preached for fev-
cral yeai.s, " I know that, after my departure^ fhall
}Jiievous wolves enter in among you, not fparing
the flock ; ye.i, even if your own felvcs fhall men
zrife (peaking , crverfe things, to draw away difci-
p!rs after ihem."
Sur!i teachers labor to unfeltlc men's minds
from the ( fliiblifhcd order of the gofpel, and to
prejudice t/iem ajrainfl the regular maintenance of
tlie riiiiii(lr\-. rcpu-fentinj all order in churches as
fjranny, and all Rated provihon lor the miniRry,
Serm. XXIV.] Chrifti'an Religion, goy
as oppreffion. They promife men liberty ; but
are themlelve^ the fervants of corruption. They
fpeak evil of things which they underlland notj
and allure through the lufts of the flelh, thofe
who were clean elcaped from them who live in
error.
The gospel has thus particularly informed us
of the cunning craftings of thofe who lie in wait
to deceive, tha^^ we may not be led away by the
error of the wicked, nor fall from our own lledfafl-
nefs.
We have confidered the negative part of the
defciiption giv-n of the mature ChrifVian.
We will now, fecondly, attend to the pofitive
part. The Chriflian, ' fpeaking the truth in l^ve,
fhould grow \xp in ail things in o Chrifl."
. . We mull ' fpcak the truth in love " or *' be
fmceie in love;" as the margin reads. The word
is of an CKienhve hgnihcuion. It imports, to re-
ceive, retain and ob y the truth, as weli as to fpeak
or pr()fe!s it. Particularly ;
We Ihould acquire a good doBrir.al knowledge of
the truth as it is in Jeius, ^V'e fliouid examine
the' evidences of our re jigion, that we may be able
to give an anfwcr to every man who afks the rea-
fon of our faith ; and we fhould acquaint our-
fclves with the dottrin s and precepts of the gof-
p' 1, that we may difcern things which differ, and
app ove thofe that are CKCiUenr.
We fljiould be well ejlabljhcd in the truth. The
ApoPJe tells the Corinthians, ' I^is preaching Vv^as
n )t with enticing words of men's wiidom, but in
d mmflraiion of the Spirit and of power, that their
fai h might not ilanrl in the 'vviiJom of men, but
in the power of God." Me e.^prclfcs his denre for
ih ' Colc^iuans, " 'hat thev might attain to the full
aiiurance of underif :ui iing in ih;! acknoi/ledg-
irttnf; of the gofpel, Icil any man Ihould beguile
them wich enticing words." He rejoiced to " be-
goi i)utiescfthg [Serm. XXIV,
hold their order, and the ftedfaflnefs of their faith
in Chrift." And he exhorts them to *' walk in
Chrift, rooted and built up in him, and eftabiiflied
in the faith, as they have been taught."
We fhould fee that our hearts are conformed to
tha truth. One may have a good knowledge of
the evidences arid do6lrines of the gofpel, and yet
be a ftranger to the power of it. Such a man is
liable to be carried about with every wind of doc-
trine, and to make fliipwreck of his faith, in tem-
psftuous feafons. Our beft fecurity againft thi.4
danger, is a heart eRablifhed with grace. *' Take
heed," fays Saint f'ctcr, " left, being led away with
the error of the wicked, ye fall from your own
{ledfaftnefs ; but grow in grace, and in the knowl-
edge of Jefus ChriiL" One who has felt the tranf-
forming power of the gofpel, has a witnefs in him-
felf, that it is true he knows it mufl; be from God,
becaufe it inculcates that purity, righteoufnefs, be-
nevolence, humility, meeknefs, temperance and uni^
verfal reclitude, 'vhich mull always be approvable in
the fight of a holy and perfe6l Being ; and in pro-
portion as he finds more of tliefe tempers in himfelf,
he has clearer evidence, that the gofpel has come
to him with divine power. He will not be per-i
fuaded to renounce a difpenfation, which God has
fo manireftly owned. lie will not fufpeft thofe
do6lrines to be falfe, which have fo powerful a ten-
dency to make him like to God. He will not rcc- ive
as tnuli, any thing which he perceives to be of an.
oppohtc tendency. He loves the commandmenf^
becaufe it is holv he loves the truth, becaufe it
givcs power to the commandment.
We mull rvdik in the truth. The reafon why
fotnr fo calily turn from the truth, r.nd run greed-
ilv in the way" of error, is becaufe thci.' arc not
nK'trnrJ bv tno truth which they profefs to be-
li^ne. ThoM'^h in words they acknowledge it,
f. -icy deny it ;n praclicc ; and frndmg I'aemrelye^
Eft.^t. XXIV.] Chrijitan Religion, go^
condemned by it/ they conceive an enmity againrfi
it. When they have begun to depart from the drl
der, and the doftrine which is after godlinefs, they
find new temptations to depart farther ftill. Onfc
error introduces another, and they wa5d worfe and
worfe, deceiving, and being deceived."
2. As we muft adhere to the truth, fo we rhlifl;
*' grow up in all things into Chrift, ivho is thi
head."
Chrift is the head of bcliex'ers. They muft b^
conformed to him ; have the fame mind, which
was in him ; and walk as he \Valked.
They muft grow up into him'. They are here iit
a ftate of impeifedtion. They, at prefcnt, fall
much below the meafure of the ftature of the ful-
nefs of Chrift. They muft end."avorto be contin-
ually growing, and afpire after a more completd
and perfeft manhood.
They muft grow in all things. A partial religion
is not that which the golpel teaches. We muft
have refpe6t to the whole character of Chrift to
the whole compafs of duty to every known doc-
trine and precept of fcripture. We muft aim to
ftaiid perfeft and complete in all the will of God
to walk worthv of him unto all pleafing, and to
be fruitful in every good work. " If any man b^
in Chrift, he is a new creature ; old things are!
pafled away ; all things are become new." A hyp-
ocrite may feem to grow in fome things, while he^
is deftitute of ihe main things, vvhich belong to re-
ligion. He may abound in knowledge ; but he
fails in pratlice. He may have much zeal ; but
he has no humility. He may be waim in his de-
votic ns ; but he is cold in his charity. He may
pretend to a ftrong faith ; but he is void of real
holinefs. He may talk much about re'igion ; but
he does little. He may exprefs much joy in Chrift,
and comfort of hope ] biit he is full of love to the
world, and a ftranger to contentment and p:\tience*
U
33kQ Duties of the [Serm. XXlV;
Hw va^y befevere againfl: other men's fins ; but h
excufes his own. He may pretend a high love to
God, and an ardent defire of heaven ; but flill he
indulges his earthly paflions, and ungodly lufts.
j . Such is the hypocrite. The fincere Chriilian is
not like him. He, having received the truth in
love, grows up into Chriil in all things. All the
graces of the gofpel unite in forming his temper.
They all operate in harmony. His religion is one
jcontinued, uniform, confident work.
, I proceed now to the other branch of our fub-
jel, which is to fhew how the Chriftian attains to
ti)is maturity. It is by union with Jefus Chrift,
^* from whom the whole body cumpacled and ce-
mented together by every joint of fupply, according
to its power in the proportion of every part, mak-
eth increafe of the body to the edifying of itfelf in
love."
From the growth of the human body the Apof-
tle borrows a fimilitude to illuflrate the fpiritual
growth of the Chriftian church.
The head is the principal part of the body.
Here is the feat of fpiiit and life. Hence nourifh-
ment and animation are convej^ed to, and diffuled
through the whole body, by means of the commu-
nication which there is among all the parts, eacb
part aflifting the diflribuiion accoiding to its meaf-
ure and office. If the intercourfe between the head
and anv member was cut off if any channel of
fapply failed in its operation, a languor and de--
cay would immediately en(ue.
In order to the growth of the body, there muft
be, not only a union with the head, but a com-
munication through all the parts. The feveral
members and vefTels muft reciprocate with one an-
other.
So it is in the fpiritual body. ChriHians muft-
be united by faith unto Chiift the head, who fill-
eth all in all. They muft keep up an intercourfe
Serm. XXIV.] Chripan Religion. ^H
with him by prayer and an attendance on his or-
dinances. It is as abftird to expeft growth irl
knowledge and holinefs, without the means infti-
tuted for the edif\ ing of the body of Chrift, as it
would be to expeft the growth of a natural body-
without fupplies of food. While we attend on
thefe external means, we muft look to Ch-ift for
the fupply of the Spirit ; for it is the Spirit thafc
quickeneth. It is his kindly influence, which ren-
ders divine ordinances effeclual to our riourifhmeilt
and increafe.
As there mull be a commuhion with the head,
fo there muft be an intercourfe between the feveral
parts, in order to the growth of the body. The
members of Chrift, who are by faith united to him,
muft alfo, by mutual love bs united to one anoth-
er, that fpiritual nourifhment may be properly
diftributed. The whole body compacled by every
joint of fupply, muft experience an effedual work-
ing in the nieafure of every part.
Chriftians are to feek, not merely their own, but
the common edification. They are to comfort and
encourage, to exhort and afliil one another. They
areto agree together in prayer and praife, in hear^
ing the word, and attending on ordinances. They
are, by mutual example and friendly dilcourfe, to
animate and ftrengthen one another. They fhould
have the fame care and attention one for another,
as the members of a natural body. If one mem-
ber fuffer, all fhould feel for it. If one be honor-
ed, all Ihould rejoice with it. Thus the body will
make increafe to the edifying of itfelf in love.
It is remarkable, and it cannot be too ofren no-
ticed, that whenever the Apoftle fpeaks of Chif-
lian growth and edification, he points on, love,
peace, unity, as the main thing in which this edifica-
tion muft^ppear. " Speaking theiruth m Lve. gro'.v
i\p into Chrift." ' The body is edified tn lovd."
*' Study the things which make for peace, and the
U2
3iJi Duties of the [Serm. XXJV..
things whcreivith yc may edify one another "-r-'fLet
the body be joined iogeihcr and compatled, that it
may make increafe." *-^' Let your love abound more
^nd more," '' Abound in /ow^ne. toward anoth-.
er, and toward all rneri."
This is the Apoftle's favorite theme,
1. We fee then, that there can be no Chriftian
growth, where Chridian love is wanting.
Love is a principal grace the end of the com*
mandment the bond of perfeQnefs the diftin-
guilhing mark of Chrift's difciples and a mean of
improvement in all other graces. It is this which
unites the fcveral parts of the fpi ritual body, and
maintains the communication between them, fo
that nourifhment is miniftered to them all.
2. We are here reminded, that Chriftians are
bound to feek the peace, in order to the edification
of the particular church, of which they are mem-,
bers. Thefc ihe Apoftle joins together. The lat-
ter cannot take place without the former. We
mufl guard againll every thing which tends to
fchifm and difunion in the body i and prevent, as
far as poffible, thofe evils which would break the
cohefion, or weaken the attraftion, whereby its
parts are held together. " Where Quvy and ftrife
arc, there is confufion and every evil work."
3. We learn from our fubjett, that no pretences
of pcrfonal edification will juflify our withdraw-
in 2 from the communion of a church, in fuch a
. ...
manner as would hinder the edification of our
brethren. We are to be joined and compacted to-
gether, and thus to make increafe. Wc arc to look
at the things of others, as well as at our own. We
arc, indeed, to edify ourfelves; but our edification
mufl be in love, as well as in other graces. And
this love will excite us to ftudy the things which
make for the common edification. You think, per-
haps, the word is difpenfed more to your edifica-
tion, or more to your talle, in fame other plac-^.
Serm. XXIV,] Chriflian Religicn. 3:4^
than in the church with which you ate immediate-
iy conneflcd. It may be fo : This is no improb-
able fuppofition. Preachers have different gifs,
and hearers have different humors. One may rehfh
this, and another that manner of preaching, though
jhe fame golpel is difpenfed. Still you are not to
withdraw from the alfcmbly of vour brethren, tf
your with<3rawmcnt would diilurb the peace, and
obflru6l the edification of the church. You are to
leek, not merely your own profit, but the profit of
many, that they may be faved. Your fpiritual
growth depends on your union with Chrift, the
head; and your communion with Chriftians, the
members of the great body. Chrift can make his
gofpel fuccefsful, though it be delivered by one,
whofe fpeeeh is called contemptible. You are
then moll likely to receive a bleffmg from your
Lordj when you a6l in that fpirit of love and con-
defcenfion which he requires.
Paul, ApoUos and Cephas, all preached the fame
gofpel ; but each had his ow^x peculiar manner of
preaching. Paul was a {Irong reafoner ; Apollos
was an eloquent orator ; Peter v/as a warm and
affcdionate fpeaker. They all had their admirers
in Corinth. One faid, I ?.m of Paul ; another, I
am of Apollos ; and another, I am of Peter. Paul
reproved this party attachment, as an indication,
that they were carnal ; that they were, as children,
governed more by natural humor, than by fpirit-
ual underftanding. " While one faiih, I am of
Paul ; and another, I am of Apollos, are ye not;
carnal ? Who is Paul, or Apollos, but miniflcrs by
whom ye believed, even as the Lord gave to every
man ? Paul planted, and Apollos watered ; but;
God gave the increafe."
As Chriilians have been called of God to the
fcliowlhip of his Son, they fliould all fpeak the"
fame thing ; they fhould be joined together in the
U ^
314 I>niies of the, ^c. [Serm. XXIV.
fame mind, and in the fame judgment ; and there
Ihould be no divilions among them.
Since Chrifl; has appointed the gofpel miniftry
for the edification of his body, let us meekly, hum-
bly and prayerfully attend upon it, as his inftitu-
tion, keeping in view its important end, endt-avor-
ing to grow thereby, and deGring to come in the
unity of faith and knowledge, unto the ftature of
perfe6t men.
Finally, beloved brethren, build yourfelves up
on ) our moll holy faith, pray in the Holy GhoflL,
keep yourfelves in the love of God, and wait for
the mercy of our Lord Tefus Chrift, untQ eternal
life.
r^'5n"^-''^v. .-r'^
.3 J
SERMON XXV.
IPHESIANS !v. 17, 18, ig.
This I fay therefore and teflify in the Lord, that ye
henceforth walk not as other Gentiles walk, in the
vanity of their mind, having the underflanding dark"
ened, being alienated from the life of God through
the ignorance that is in them, hecaufe of the bhndnefs
of their heart, who, being pafl. feeling, have given
themfelves over to lafcivioufnefs , to work all unclean^
r^efs with gretdinefs.
1 HESE Eplicfians, you will remem-
ber, had lately been called out of a (late of Hea-
rhenifm to the knowledge and profedion of the re-
ligion of Jefus. In the vcrfcs immediately pre-
ceding the text, the apoftle obferves to them, that
God had brought them within his church, and had
admitted them to the privilege of the gofpcl minif-
trv, which was given by Jcfus Chrift, at the time
oi his afcenfion, for the edifying of his church, till
all fhould come to full m iturity in religion, that
they might no more be children, tofifed about by
the artifice of deceivers ; but might be men grown
up in all things to the refemblance of Chrill ; and,
being united to him by faith, and joined one to
another by love, might derive fpiritual influence
from him, and charitable affiftance from thcirbreth-.
U4
3i6 Duties of the [Serm. XXV.
ren, and fo make conti^ua^ increafe in every virtue
and good work.
Now fince they had experienced fo great a change
in their condition, and were placed under fuch fu-
perior advantages, the apoftlp e^meftly exhorts
them, that, in 'all their converfatton, they would
diftmguifh therftfelves from other Gentiles, and
would walk worthy of their high charader and
cailmg.
The manner in which other Gentiles flill walk-
ed, and in which they themfelves had once walked,
he defciibes in the words which have been read.
They lived in the vanity of their mind were dark*
ened in their underftantiing alienated from the
life of God through their ignorance and hardnefs
of heart and, bt-ing paft feeling, had given them-
felves over to v/ork all uncleannefs with grcedi-
nefs.
While we contemplate the manner in which thefe
Gentiles walked, wefhill fee how converts ought to
walk; for the apoftle here holds up to view- the
converfation of the former, for a warning to the
latter. " I teftify in the Lord, that henceforth ye
walk not as other Gentiles walk."
1. Thefe Gentiles walked in the vanity of their,
mind. The apoftle Peter, defcribing the corrup-
tions of the Heathens, fays, " They walked in a-
bominabie idolatries,"
The falfe deities which the Gentiles worfiiipped,
ZYC oiicn called vanities. The apollies preached,
*' that they (hould turn from thefe vanities to the
living God, who rtiade heaven and earth." On ac-.
count of th<:ir worffiipping thefe vanities, the apof-
tle fays, '* They became vain in thtir imaginations,
and their fooUJh heart was darkened ; profeffing
thenjfchcs to be wife, they became /oo/s, and chang-
ed the glory of the incorruptible God into an im-
age made like unto corruptible man, and to birds,
2nd fourfootcd bcafls and creeping things; where-
Serm. XXV.J ChriJIian Religion* 31*
fore God gave them up to uncleannefs through tha
i^fts of their own hearts and to vileaffeciions and
a reprobate naind, to do things which were no5
feernly."
The prevalence of idolatry in the world is a me-
lancholy proof of the depravity of human nature.
The apolUe fays, " The mvifible things of God,
from the creation of the world, are clearly feen,
being underftood by the things which are made, e
ven his eternal power and godhead." "That which;
may be known of God ^.-as manifeft even to thct
Heathens, for God had (hevved it to them, fo thai
they were without excufe/' The reafon why they-
changeji the truih of God into 9. lie, was not be^
caufe God had left himfelf without witnefs ; hut
becaufe they did not like to retain him in thsip
knowledge. Difpleafed with the idea of one God
in whom all pcrfelions met, ^nd on whom all
things depended, they invented gods many, a,nd
lords many, and worfhipped and ferved the crea-
ture more than the Creator, afcribing to each deity
properties fuited to their own vain imaginations.-
The Pfalmift refolves the alheifm of the world intQ
th^ fame caufe. " The fool hath faid in his heart,
there is no God. They are corrupt ; they have
dons abominable works ; there is none that doth
good."
Athcifm and idolatry proceed not from the want
of iufficient evidence, that there is one eternal, all
perfed Being; bat from that (porruption of heart
which blinds the undcrlianding and perverts iho
judgment.
Wc, who have enjoyed the light of revelation,
eafily fee the abfurdity of worflnpping the fun aaid
moon, the gliofts of departed heroes, or images
formed by art and man's device. Inhere is, iicw-
ever, a fpecies of idolatry, Ici'i grofs indeed in ap-
pearance, but equally fatal in its confcqucnces,
which Piill prevails even among the enlighicncd
Si8 Duties of the [SeRm. XXV,
part of mankind. The love of this world, and the
ferving of divers lulls and pleafures the gofpel con-
demns as idolatry, warning us, that for thefe things
fake Cometh the wrath of God on the children of
difobedience.
We then, who enjoy the light, are not only to
acknowledge one all perfeft Deity, in oppofition to
Heathen idolatry ; but to love him with all our
heart, to ferve him with a willing mind, to feek his
favor with fuprcme defire, and to refign ourfelves
to his will without referve, in oppofition to fpirit-
ual idolatry. If we transfer to earthly objects the
regards, which are due only to him,we are as really
guilty of idolatry, as they who worfhip an image.
2. The Heathens were darkened in their undcr<^
Jlanding.
The underflanding i-s that faculty, by which we
view and compare things, difcern truth from error,
and diftinguifh between moral good and evil. It
is to the mind, what the eye is to the body. The
eye is that organ, which, receiving the light of the
fun, beholds, through this medium, furrounding
objefis, and diflinguifties one from another. The
underRanding is that faculty, which receives the
knowledge of moral things, and difcerns their rela-
tions and differences.
In thcfe Heathens the underflanding was dark-
ened not in rcfpeft of natural things ; for, in ufe-
lul arts and liberal fciences, many of them greatly
excelled but in refpctl of moral truth and obli-
gation. Here profeifing ihemfelves to be wife^they-
became fools. " '
Their darknefs Avas owing, not folely to the want
.f revelafion, but alfo to the want of an honeft and"
good heart. The apoftle fays, ' They knew not
what might have been known of God."" They
underftood not what God had fhewed them."
There are thofe under the gofpel, who, through
carelelfnefs and inattention, live criminally igno-
Sbrm. XXV.J Ghrijllan Rd'gion. 31^
rant of the plain and important do61nnes of reli-
gion. The apoftle fays to the Corinthians, "Some
' have not the knowledge of God : I fpeak this to
your fliame." He reproves the Hebrews, bcxaufe
*' they were dull of hearing ; and when, for the
time, they ought to have been teachers of others,
they ftill had need, that one fhould teach them a-
gain, what were the fiift principles of the oracles
of God."
If the ignorant of the Pleathens was, in any de-
gree, to be imputed to their own corrupt hearts.
How great is the corruption, and how aggravated
the guilt of thofe, who, under the gofpe!, remain
ignorant of the things which eflentially relate to
their duty and falvation ?
Farther : The underflanding is darkened in fome,
who have a fuperior knowledge of religion. There
are thofe, ** who feeing, do not perceive; and hear-
ing, do not underftand ; whofe heart is waxed
grofs, and who have clofed their tyts, left they
ihould fee with their eyes, and underftand vith
their heart, and fhould turn and be healed."
Some, who under the advantages of a good edu-
cation, acquire a competent knowledge of religious
truths, are ftill blind and infenfible to the excel-
lence and importance of thofe truths, and are no
more governed by them, than if they had never
learned them. To fuch may be applied what the
apoftle fays to the Corinthians : "The natural," or
fenfual, " man receiveth not the things of (he Spir-
it of God, for they are fooliftinefs to him, neither
can he know them, becaufe they are fpiritually dif-
rerned." Men of fenfual and vicious minds, after
sU their knowledge, may be faid to be in darknefs,
becaufe they know nothing yet as they ought to
know. Their knowledge defcerids not into their
hearts to influence their tempers and direft their
iftions, but it lies ufelefs in their heads-.
g20 Duties of tU [Serm. XXV*
When fuch as thefe are recovered from a flateof
fin, though they fhould acquire no new knowledge
oF the dodrines and precepts of the gofpel, yet they
Biay be faid to be enlightened, beeaufe they hive
new apprehenfions of divine things, fee them in a
more convincing light, attend to them with greater
earncftnefs, and feel from them a more powerful
influence. Rtligion con fids not merely in a know-
ledge of, and affent to divine truths ; but in fuch
a conformity of heart to their nature and defign,
and in fuch a view of their reality and importance,
as will bring the whole man under their govern*
ment.
3. Thefe Ephefians, were alienated in their Hea-
then ftate,yro7?z the life of God, through the ignorance
that was in them, beeaufe oj the t.lindnejs, or hardnefs,
oj their heart.
By the life of God is intended a holy and fpiy'itual
life. This is called the life of God, beeaufe it con-,
iifts in a conformity to his charafter, and leads to
the enjoyment of his favor. The Chriftian, renew-
ed after the image of God, lives no longer to (he
lulls of men, but to the will of God. He fafhions
not himlelf according to his former lufts in his ig-
norance, but as God, who has called him is holy,
fo is he holy in all manner of convcrfation.
Thefe Ephefrans were once aliena-ted from fuch
a lifejand their unconverted neighbors were fo ftill.
They walked according to the courfc of the world;
not according to the will of God. They fulfilled
the dehrcs of ihc flefh ; not the diflates of the
Spi^i^ ; (1 '
This part of the charafler of .the Heathen world
is applicable to every habitual fmner. Our apollle
fays to the Romans, " The carnal mind is enmity
rigainll God ; for it is not fuhje^f to tjie law of
God. nor, indeed, can be." " Ihcy, who arc in
thr flefbj" under tiie government of llcflily lulls,
:;r.d vicious haluC-, ''cannot plcafc God," To the
Sekm. XXV.] Chrijlian Religion, ^2%
Cglofiians be fays, '* You, who were fometlme a-
lienated, and enemies in your minds by wicked
works, he hath now reconciled." St. James fays,
" The friendfhip of the world is enmity with God.
Whofoever therefore will be a friend of the world,
is the enemy of God."
True religion confifts in the conformity; wick^
ednefs in the contrariety of the foul to the charac-
ter and will of God. Every habitual fmner is a-
lienated from, and an enemy to God: He poffeflfea
thofe tempers, and does thofe works, which are op-
pofite to the divine nature, and condemned by the
divine law. In this alienation from God greatly
confifts the evil of fin ; and from this alfo princi-
pally anfes its danger. Hence appears the im-
portance of an immediate repentance ; for as long
as the linner continues in the love and practice of
iniquity, he is an enemy to God, lies under his dif-
pleafure, and is expofed to his wrath, ^y the ac-
tual turning of the heart from fin to God, and by
the fubfcquent works of holinefs, the Chrifliarx
muft judge of the fincerity of his repentance, and
the reality of his pardon. The true penitent loves
and follows that life of God, to which once he
was difaffe6led, and from which he was alienated.
This alienation, the apoftle fays, was " through
the ignorance, which proceeded from the blindnefs,
or hardnefs of the heart."
Particular wrong a61;ions may, in many cafes, be
cxcufed on the ground of unavoidable ignorance.
But that ignorance which is the effel of hardnefs
of heart cannot be admitted as an excufe. The a-
pollle here mentions ignorance as an aggravation ;
not as an extenuation of the guilt of thele Gentiles;
for this ignorance had its foundation in the obfti-
nacy and perverfenefs of the mind. Such a kind
of ignorance, being in itfelf criminal, will not ex-
cufe the fins which follow from it. ,
gsa Duties oj the [SfeRM. XXV.
Though ignorance mav be pleaded in excufe or
itxtenuaiion of fome par icular adions, yet an ha-
bitual alienation from virtue, and a cuftomary de-
votednefs to a vicious life can never avail itfelf of
this plea. An honed man may misjudge concern-
ing the propriety of certain inftances of condu6l :
But the difference between virtue and vice in gen-
eral is obvious to the reafon, and palpable to the;
confcience of every man, who is not grofsly blind-
ed by his lulls, and hardened by the deceitfulnefs
of fm. The apoftle fays concerning the Gentiles
in general, '* Thefe, having not the law, are a lavA^
unto themfelves ; which fhtw the work of the law
written in their hearts, thtir confcience alfo bearing
witncfs, and their thoughts, the mean while, accuf-
ing, or elfe ejicufing one another."
Now if their alienation from a Virtuous life was
without exCufe, What exrufe will be found for
thofe, who, under the gofpel, xvalk as the Gentiles
walked ? If they, who tinned againll the law of
nature, could not plead ignorance in bar of pun-
ifhmenl ; what will thofe plead, who have finned
againfl the goipel ? If the ignorance of the formef
was imputed to the hardrtefs of their hearts ; to
what more favorable caufe can be imputed the ig*
norance of fome, and the difobedience of others,
under the pared light of revelation ? The Hea-
thens had fome apprehenfion of the judgment of
God againtl many of the ^\ns, wPiich they praftifed;
but by the gofpei the wrath of God is clearly re-
vealed fiorn heaven againft all ungodlinefs and un-
rightcoufncfs of men, who hold the truth in un-i
lighteoulncfs. Gcd will finally judge all men ac-
cording to the woiks which they have done, and
ihc light which they have enjoyed. They who
have hnned v,-iti70ut law. fhall peiifh without law ;
and as tnany as have finned in the law, ihall be
judged by the law ; and fach as have rcjefted the"
gofpel, fha!l hz conicmned by the gofpel. They
SfiR-M. XXV.] Chriftidn Religion, ^t^
who have known, and yet have not obeyed it, will
be punifticd with everlafting deftrudion from th
glory of God's almighty power.
4. It is added, 77if^ ivere become pajl feeling. This
fame temper is elfewhere exprelTed by a confcienct
feared with a hot iron.
There is in ail men a principle of confcience,
which, when doliinally enlightened, approves vir-
tue and condemns vice. This principle will oper-
ate, in a greater or lels degree, until, by repeated
oppofition, it is filenced and fubdued. In the firft
ftages of wickednefs, the (inner, refleling on his
guilty life, feels fhame and remorfe, felfcondemna-
lion and the fear of punifhment. A dreadful found
is in his ears ; deftruftion from the Lord is a ter-
ror to him. There is no peace to the wicked; he
is often a terror to himfelf. Cain, Herod and
Judas felt the power of this inward principle*
There is, however, fuch a thing as a finner's be-
ing pad feeling. By a courfe of iniquity he ac-
quires flrong habits of vice : As vicious babits^
gain ftrength fear, fhame and remorfe abate. Re-
peated violations of confcience blunt its fenfibility
and break its power. The finner, bent on a wick-
ed courfe, eagerly embraces licentious opinions,
which flatter him in the purfuit. He may, at
length, fo pervert his judgment, as to confound the
difference between moral good and evil, and ex-
plode the idea of a future punifhment. He fays,
in his heart, " God will not fee it. Mow doth he
know ? Can he judge through the dark cloud."
When corrupt principles combine with vicious
habits, they extinguifh the fenfe of confcience.
We read of fome, who declare their fm as Sodom ;
who are not afhamed when they commit abomina-
tion, and whole glory is in their fhame.
In oppofition to this unfeeling mind, the renew-
ed Chrillian has a tender, fenfible confcience. <-
The heart of (lone is removed, and a heart of fled*
84 t)utiesofthe [SfeRM. XXV
is put wrthin him. He is (hocked with the deform-
ity of vice pleafed with the beauty of holinefs
affeled with the remembrance of iniquity -^awed
by the authority alarmed by the threatenings, and
enlivened by the promifes of God ftudious to
knoxv what is right cautious not to offend watch-
ful againft temptations afraid even of friiali tranf-
greffionS' and careful, in cafes of doubt, to choofe
the innocent fide*
5. The Gentilesj being paft feeling, gave ihertt^
felves over to lafcivioufnefs, to work all uncUannefs with
greedinefs.
There are in men ceftain natural principles, fuch
zi fear, fhame, a fenfe of honor and an apprehen-
lion of futurity, which operate as a check and rC-
ftraint from vice. Thefe, though in themfelves too
impotent to control the corrupt propenfities of out
fallen nature, yet arc of ufe to fet fome bounds to
iniquity, and to keep the world in order ; and,
when they are aided and direfted by a fuperiof
principle of holinefs, they are great helps to the re
ligiou-s life. Let thefe principles be cxtinguifhed,
or perverted, and what reftraint will the hnncr h6
under ? He will commit iniquity with greedinefs.
Thus Sr. Peter defcribes the charafter of the Gen-
tiles, " They walked in lafcivioufnefs, lufts, ex-
rcfs of wine, revellings and abominable idolatries ;
and thought it flrangc that Chrillians ran not with
them to the fame excefs of riot, fpcaking evil of
them." St. Paul f:iys, "They were filled with all
unrighteoufncfs, uncleanncfs.covetoufnefsandwick-
ednefs ; and though they knew the judgment of
God, that they who did fuch things were worthy
of death, they not only did the fame, but confent-
cd to, and had pleafurc in thofe who did them."
Th? gofpcl fcts before us far more powerful ar-
guments againft a wicked life, than nature could
fuggell to the llcailiens. It we break over the re-
(Iraints which the gofpcl lays upon us, and mock
Serm. XXV.] Chrijiian Religion,. ^25
the terrors which it holds up to our view, we not
only di!c<l*Ver a greater vi:iofitv ot mind than t^ey,
but ihali run to greater lengths in the pradice of
iniquity.
As wafer.when it has broken through its mounds,
Tufhcs on wi;h moie iinpemcms force, than the nat-
ural liream, (o the c rrcptions uf ihe human heart,
when they have borne down die refhaiiits of reli-
gion, prefb forward with more violent rapidity, and
make more awful dcvaltation in !he foul, thiin
where thefe relliaints had never been known. Sin
takes occafion by the commandment to work all
manner of concupifcence.
Where the golpel has no falutary effe6l, it is a
favour of death unto dca'^h. The apollle fpeaks of
fuch uncleannefs among the Chiiflians in Corinth,
as had not been known am-mg the Heathens. The
gr. ater knowledge in religion men acquire, while
their hearts are let in them to do evil, the more ca-
pable are they of wickednels. When thev have
once trampled on the motives to piety and virtue
which the gofpel offers, their repentance, in human
view, becomes more difficult and improbable, be-
caufe no new motives can be placed before them.
If they turn from the holy commandment delivered
to them, the latter end ii worfe wiih them than the
beginning.
A few refleclions here offer themfelves to you.
1. You fee how extremely dangerous it is, to
continue in fin under the golpel. While you do
fo, you ad in oppohtion to ihe mod powerful mo-
tives, that ever have been, or can be propofed to
the human mind; and therefore a^e filling up the
mcafurc of your fins with amazing rapidity, that
v.'ratli may come u[)on you fo the uttermofh
Sm, in its own nature, is exceedingly hcinoas.
It acquires a peculiar crimin.iliiy in thole, who
practife it in oppofuion 10 the light which the gol-
pel afford^; the tenors which it denounces and the
X
326 Duties o/ the [[Serm. XX\^.
calls which it fends. The indulgence of it hardens
the heart more awfully, and leads to a more dread-
ful ilTue, than under circum fiances of inferior light.
If he who defpifed Mofes's law, died without mer-
cy of how much forer punilhment fhall they be
thought worthy, who have trodden under foot the
vSon of God ?
2. You fee, that you have need to guard againft
the beginnings of fin.
Vice indulged lavs wafte the confcience, blinds
the underftanding, perverts the judgment, hardens
the heart, and may bring the fmner to fuch a ftate,
that he will be without feeling. It is madnefs to
venture on a vicious courfe at all. You now feel
a timidity in vice ; confcience reproves you ; fear
checks you ; fhame reftrains you : But you know
not how foon you may break down all ihefe bar-
riers, and commit iniquity wiih greedinefs; there-
fore now turn your feet into the paths of virtue.-^
Make hafte. delay not any longer, left you become
fo entangled in your evil habits, that you cannot
ceafe from fin. ' His own iniquities fhall take the
wicked himfelf ; he fhall be holden in the cords of
his fm ; he (hail die without inftrudion, and in th-e
greatnefs of his folly he flmll go aftray."
3. My Chriflian friends, confider, what you
once were, that you may be humble for your pail
fens, thankful for recovering grace, careful to walk
in ncwnefs of life, and prayerful for thofe who are
flill in their guilt. The apoflle cautions the Ephe-
fian converts, that henceforth they walk not as oth-
er Gentiles. He reminds them that in time paft,
they had fo walked. He would have them know
what religion is, and make it appear, by the change
in th( ir lives, that they had experienced its tran-f-
f(,rrning power. Abfurd is it to pretend, that we
r.re the lubjerls ol a real converfion, if Hill we live
ciccoiding lo ihc courfe of the world, and walk ac
roiding to our former lull*.
Serm. XXV.] Chrijlian Religion. 327
4. Chriflians mufl be watchful, left they be led
away by the influence of corrupt examples. "Walk
not," fays the apoftle, ' as other Gentiles walk."
Keep yourfelves from the vices of an untoward
generation, *'Be bla.melefs and harmlefs, the fons
of God without rebuke in the mid ft of a crooked
and perverfe na'ion." "Sleep not as do other5,but
watch and be fober."
5. Religion lies rnuch in the temper of the mind.
It is the oppoGte to that chara6ler of the Heath-
ens, which the text ciefcribes. It implies jult ap-
prehenfions of, and pious afFe6lions to God; ari
influential knowledge of divine truth ; a zeal for a
godly life ; a tendernefs of confcience ; a hatred of
fin ; and a refolution for every duty. To judge
then, whether we are really religious, we muft look
into our hearts, examine our tempers, and obferve
the tendency of our thoughts, and the motion of
our affeftions.
Finally : Since God has placed us under the dif-
|)enfatiort of the gofpel, which teaches us the life of
godlinefs, and urges it by the moft powerful mo-
tives, let us not walk, as others walk, who being
blinded in their underftanding, alienated from the
life of God. hardened in their heart, and ftupified
in their confcience, have given themfelves over to
work iniquity with greedinefs ; but having been
taught, as the truth is in Jefus, let us put oflP the
old man, which is corrupt according to the deceit-
ful lufts, and put on the new mm, which alter
God is created in righteoufnefs and true holinefs ;
and let us walk worthy of him, who has called us
to his eternal glory by Jefus Chrift,
X2
3 E R M O N XXVI.
EPHESIANS iv. 2024:.
But ye hiive not fo learned Chriji- ; if fo he tRat yt
have heard, him, and have been iaughL by him, as
the truth ii in.Jifus; that fe put off, concirning
the former converfation. the old man, wh'ch is co'r-
rupt, according to the deceitful Ivjls ; and be renezn^
ed in the Spirit of your vtnd ; and. that ye put on
the new man, which after God is created m right-
eoufiefs and true hulinefs.
1 HE true happlrrers of man confifts
in the favor and fnjoymcnt of God. Of this hap-
pinefs fallen man is incapable, until he has become
the fubjeft of a moral change. What this change
15, the Apoftle clearly inflrutirs us in our text. To
the fcvcral things contained in the paffagc now
read, I (hall endeavor to L-ad your attention.
I. The change here fpoken of is radically feated
in the mind. Yr have been taught- that ye be re-
newed in the Spirit of your mind.
It is not aifuming the name and badge of the
Cliridian ; joining ourfelves to this, or that reli-
jCrious feci ; or even reforming the outward man-
ners ; bat it is a renewal of the temper and difpo-
fition of the foul, M'hich qualifies us for, and en-
titles us to tlic happinefs of the heavenly world.
Serm. XXVI.] Chrifiian Rdigicn. ^2^
This is elfewhere in fcripture expreirerl by a nczt
crcaturr newnejs of Sj)iril a new hi art and the
renewing of the mind.
Thefe terms do not import the creation of
new powers and faculties, but the introdudlion of
new tempers and qualitits. The apollafy has not
extmguifhed, but perverted the natural f?\cnities ;
and renovation does not introduce a new fet of
facuhies, but it gives a holy direction to thofe
which already exift.
It enhghtens the eyQS of the underRanding, and
gives new apprchcnfions of divine things. The
do6lrinai knowledge, and fpccularive fenlimcnts,
may ftill be the fame as before ; for the Apofile
fuppcfes, that a man may have all knowledge, and
underfland al) myflcries, and yet not have chari-
ly ; but the things li^fore known arc now viewed
in a new manner ; they are fpiritually dilccrned ;
they appear real, excellent and important, and thus
obtain, a commanding influence on the heart and
life.
This renova'ion takes away the ftony heart, and
gives a heart of flclh ; a tender fenhble heart a
heart' wljtch feels divine truths, is afr<id of hn, is
jealous of itfclf, Hands in awe of God's judgments,
and trembles a-^ his word.
it fubdues the earn d mind, which is enmity a-
gainfl God, and brings in its place the fpiritual
mind which is (ubjecl to his lw. It caRs duwn
imrTgina^ions, and every high thing, which cx.dts
itfell againll the knowledge of God; and capti-
vates every thought to the obedience of Chrid.
It purihes the aEPe6lions, and dircQs them to
llieir pre per objeds. Love and defire no longer
centre in tilings below ; but they rife to filings a-
bove. The chara6ter of God appears amiable, hi
laws juft, his grace v/onderful, and heaven lu.
premely defnable. Sin appears hateful, as it is
contrary to the nature and command of God, and
X R
330 Duties of the ^erm. XXVI.
ruinous to the foul. The world and all its inter-
tills appear contemptible, in compaiifon with the
excellency of thofe glories which the gofpel re-
veals. . .
There are new purpofes and refolutions. Or if
there had been feme finrilar refolutions before, they
were rot formed on the fame rational and holy
views ; but more on a principle of fear ; and
chiefly on worldly motives ; and therefore were
weak, wavering and tranfient. Thefe new refolu-
tions arife from a view of the hateful nature, as
well as fatal tendency of lin, and the real excel-
lence and vaft importance bf religion ; and there-
fore are flrong and permanent. This is the lan-
guage of the renewed foul, " I will not offend any
noore; that which I fee not teach thou me ; if I have
done iniquity^ 1 will do no more." " Teach me
the way of thy fta utes, and I will keep it to the end.
Giv;^ m underltanding, and I will keep thy law ;
yea. I will oblerve it' with my whole heart."
li. He whi) is renewed in the fpirit (;f his mind,
puts cff. concernmg the former converfation. the old
man which is corrupt, according to the deceitjul Ivjls. '
The new fpiiit is oppofite to fin, and (i rives a-
gainll It. As the moticms of hn wo-k in the cor-
rupt heart to bring forth fruit unto d. a?h, fo grace
woks in the renewed heart to bring forth fruit un-
to holitiefs.
The new creature immediately applies itfelf to
fubdue the luRs of the flcfh, and the corrupt hab-
its and difpofitions of the mind. The Apoflle
fays to the Corinthians, *' In that ye forrowed af-
ter a godly fort, what carefulnefs it wrought in
you ? Yea, what vehement defire what fear -
what indignation what revenge ?"
The Coloffians, having put otf the old man, are
exhorted " to mortify their members, which are
on the earth, fuch as uncleanncfs, inordinate af-
fection, evil concupifcence, and covetoufnefs whick
Serm. XXVI.] Chrijlian Rdigicn. ^oi-
ls idolatry." Thefe corruptions indeed, are notwhol-
ly extinguijhed in the renewed Chriftian ; but the
power of them is broken, fo that they no more have
dominion over him. He carries on a warfare a-
gainft them. He keeps his heart with diligence,
brings his body into fubjeflion, and abftams from
flefhiy lulls which war againfl the foul.
A fpecial reafon why he cxercifes the afFedions
and lufts of the flefh. is becaufe he has found them.
dtceiiful. They have promifed thofe p!ca fares in
the indulgence, which he has never found ; and
have produced thofe painful confcquenccs, and tor-
menting refledions, which he little expelled. He
feels the force of the Apoftle's expoflulation,
*' What fruit had ye then in thofe things, whereof
ye are now afhamed ? for the erid of ihofe things
is death."
As thefe deceitful lufts corrupt the converfation,
fo, when he mortifies thefe, he of courfe puts off
his former converfation, which is here called the
old man ; and elfewhere, the old man with his deeds
the deeds of the body, and the members which are on
the earth. He, in deliberate and heartv purpofe,
renounces all fm. He watches againft it, and a-
gainfl the temptations which have often bcfet him,
and prevailed over him. He abftains from the ap-
pearance of evil. And if he is drawn away of his
lufts and enticed, he thinks on his ways with god-
ly forrow, and turns his feet into God's tcftimo-
nies with new refolutions to keep himfelf, and fer-
vent {applications for grace to help in time of need.
HI. The renewed Chrillian not only puts olFthc
gld man, h\xt puts 07i the new man.
As the former fignifies a corrupt temper and,
converfation, fo the latter muft intend a holy and
virtuous difpofition and charader. The new man
is renewed in righteovfne/s and true holincfs. Thq
true convert not only ceafcs to do evil, but Karns
to do well.
332 Duties of the [^Serm. XXVL
Religion is not merely a neg;\(ive thing, iconfift-
ing in the abfence of evil difpofitions and works ;
it rncludes alfo pofitivc goodnefs, a dirctl love of
God, and a care to obey his commands. The A-
p'--f*ie makes a din:in6lion between a righteous ^indL a
go.d man. *' Scarcely for a righteous man will one
die, yet pc' adventure for a r^cc/ man Tome would ev-
en dare lodie." By the former he intends one who
leads merely a harmlels life who fimply does no
injuries, no wrongs :" By the latter he means one
who is ufeiul to thofe aiound him one who, gov-
erned by a difmLereRed ben;n'o1ence, is careful to
maintain thofe works which are good and profita-
ble o men. The flodiful fervant was condemned,
no*^ beciufe he had been mischievous, but bccaufc
he had been unprofitable not beciufe he h<.d de-
flroyed his talent, or had emplo'. cd it in an unjull
i\vd fraudulent manner, but becaufe he had laid it
by in a napkin, and returned it without improve-
m.nt. Of Onefimus, af!;rr his converfion, Paul
fa\ s to Philcm.an, " He in time paft was unprofit-
able, but now profitable lo th^e and me." In the
flory of the Jew who fell among thieves, and was
left v/ounded on the road, we fee the piieft and
Lc^itc piflTing by him wi h an unn^eling negle6l *
and the kind Samaritan afliilingr and relieving him
in his helplcls condition. The former are not
charged wi;h robbing or wounding him but only
with inatrenfion and indifference to his cafe ; yet,
they afted not the part of neighbors. It was (he
Samaritan only n-ho was neighbor to him ; for he
it vvMs he who (hewed mercy on him. In the
defcripiion of the final judgment we hear the judge
condemning the Wicked, not for politive injuries,
but for file negleft of pofitive duties. He docs noS:
fav, yc have taken away mv food and raiment,
divcn me from my dwelling, wounded, or im-
priloncd me ; but he fays, " I was hungry, and
) c gave me no meat ; ihirRy, and ye gave mc no
$ERrj. XXVL] Chrijlian RdigiGn. 333
drink; naked, and ye clothed mc net; fick and
in prifon and ye did not vilit inc."
If ve would know, whether we huve been tlie
fubje6ls of this great change, which qualiCes for
heaven, we mull examine, not only what our dlf,
poiition is with refpedl; to cert^nin grofs iniquities,
but efpecially, what our temper is toward God and
righteoufnefs : We muft inquire, whether we hab-
irually poiTefs thofe pofitive virtues, and carciuily
maintain tho'^e good v/crks, which conHuuie the
new man ; as well as v/hether we have rcnouiiccd
tile old man with his deeds.
IV. We are here faither t.= ught, that the pattern
according to which tlie ncv/ man is formed, is the
ima^'C of God. He is created after God in righteov.f-
nffs and true holincfs. He is reneived^ in knozultdgs
after the i7na,ge of him that created him. He is a
^jdrtaker of the divint nature. Beliolding the glory
of the Lord, he is changed into the fame image.
As the happincfs of heaven conlifls in the en-
joyment of God ; the capacity for this happinefs
muft confift in a renovation after the ima^i^e oi God.
We mufl. be like him, that we may fee him as he
is!
This liker.efs to God mufl, however, be under-
flood with lome limitalions.
There are fome periections in ihc divine nature,
to which the image of Grd in us can beir no re-
fembUmcc ; fuch as immcnntv, immutability and
independence. Thefe are objc^^s of our vencra-
rion, hope and reliance : not of our imitation. It
is only his moral chara6ter, \vhich can be imprtiT-
ed en our fouls.
There are. on the other h-and, foir.e cdcnuai
properties of the new man to which thore is notii-
!ng analogous in the Deity. Reverence, rl ccijenco,
truft and rcf;3;na;ion, are excci Icnri-.s in ra'i nal
cientures ; but cannot be aicribvd to \.hc infinite
and independent Creator, laith. repentance, (elf-
334 Duties of the [Serm. XXVI.
diftiufl:, and hope in divine mercy, are neceffary
exercifes in us, when we put off the old man, and
put on the new man, becauf'e we are finful, fallen
creatures ; but to thefe there is nothing in the moll
holy God, which bears any refemblance. Yea,
there are many duties belonging to religion in this
imperfect and probationary Hate, for which there
will be no occauon, and no room, in the world of
glory ; fuch as mortificalioD, felfdenial, watchful-
nefs and prayer.
And farther : In thofe moral perfeftions, in
which the new man is made like to God, there is
only a faint refemblance; not an equality. Holi-
nefs and goodnefs are in tkeir nature the fame both
in God and in men, but infinitely different in de-
gree. Yea, the image of God, under its higheft
improvements in Chriftians, while they are in this
world, falls far fhort of that beauty and glory, to
which it will be raifed in heaven. It doth not yet
appear what we Ihall be. And after all the im-
provements that can be made by faints, and even
by angels in glory, it will flill remain a truth, that
*J none is holy as the Lord ; the heavens are not
clean in his fight."
With thefe limitations the new man may be faid
to bear the image and likencfs of God.
lie is renewed in knowledge after the divine im-
age. " God is light, and in him is no dark-
ncis.''' All his woiks are done in wifdom. Man
was made to act as a rational being ; not under the
blind impuHc of pafiion. but by the calm diflates
of the undcrilandmg. This leading faculty of the
foul is darkened by the apoflafy. Sinners are re-
prefentcd as having their underdanding darkened,
and as walkinj^ in darknefs. Inthencw man reafon
is reflnred to its doniinicm ; the e)'cs of his under-
flanding arc opened to receive (he light which
ihines, and to difccra the tiuth which is revealed ;
;a,id he a6ls according to the dictates of this en*
Serm. XXVI.] CJiriflian ReUgtcn. 535
lightened underftanding. Hence be is faid, to
walk in the light, as God is in the light.
The new man is created atter the image of Gcd
in righteoufnefs. God is righteous in all his ways ;
and in this the children of God are manifeft, every
one that doth righteoufnefs is born of him.
The new man refembles God in mercy and good^
nefs. Thefe are called the glory of the divine char-
after. We are required to be follov/ers of God as
dear children, and to walk in love, and to be merciful
as he is merciful. As a reafon why we fhould love
one another, the Apoftle fays, " Love is of God ;
and every one that loveth, is born of God, and
knbweth God. He that loveth not, knoweth not God,
for God is love ; and he that dwelleth in love,
dwelleth in God, and God in hirn.'*
The new man is created after God in hclinefs.
God is of purer eyes than to behold evil. He can-
not look on iniquity, nor fo much as be tempted
of evil. The new man, in this reipe6i bears the
image of God. He has a prevailing hatred of fin,
and love of moral relitude. He cannot bear that
which is evil. When he is tempted to any known
fin, the holy principle within him, if it be in its
proper exercite, will exclaim, " How can I do this
great wickednefs, and fin againlt God i" " How
ihall one who is dead to fin, live any longer there-
in ?" Hence he is faid to be a partaker of God's
holinefs to be holy as God is fioly.
" The Lord is a God of truth," and " it is im-
pofhble for him to lie." In conformity to this
charafter, his people are called " children who
will not lie." The Apoftle fays to the Ephefian
convertSj, '' Ye have been taught, that ye put on
the new man, whicli after God is created in true
holinefs, or holinefs of truth, therefore put awf.y
lying-, and fpeak ye every man truih to his neigh-
bor." And to the Coloffians he fays, " Lie not
one to another, feeing ye have pui off the old man
33^ Duties of ike [Serm. XXVL
with his deeds." He who fliall enter into God'
holy hill, is cne that " fpeaketh the truth in his
heart, and, though he fweavs to his own hurt, yet
he changes not."
In thefe rcfpe6ls, the true Chriftian is renewed;
after the image of God.
We fee what is the main fubilance of religion.
It is not meat and drink, rites and forms ; but
righteoufnefs and truth, goodnefs and mercy, peace
and love. If religion confifts in a conformity to
God, thefe muft be its leading charalers, for thefe
are his moral perfections.
We fee alfo that the4e is an effential connexion,
between piety to God, and the duties which we
owe to men ; for it is in thefe that we imitate God,
and exprefs our love to him. To love God is to
love his moral perfe6lions, juflice, goodnefs, truth
and faithfulnefs ; and thefe are in us the focial
virtues. To make light of thefe is to treat the di-
vine charader with contempt. " If therefore a.,
man fay, I love God, and hateth his brother, he is
a liar ; for he that loveth not his l?rother, whom^
he hath fcen, how can he love God v/hom he hath
not fcen ? And this commandment have we from
him, that he who lovelh God, love his brother al-
fo." I proceed to obferve,
V. That this great change in the man is afFe6led
by means of the gofpel. The Apoftle fays, Ye
have heard Chrijl, and been taught by him, as the truth
:5 in Jcjii-i, that ye put off the old man, and put on the
neio. This change was the confequence of their
having learned ChiiR.
Renovation is indeed here fuppofe-d to be the
work of God. The new man is l.iid to be " cre-
ated after God in true holincfs ; and o be renewed
after the image ofjiim wlio cieated him." And elle-
whcre it is more exprcfsly afcribed to the divine
agency. " We are God's workmanfhip. created in
Chrill: Jcfus to good works." '' We are favcd by
Serm. XXVI.] Chrijlian Religion, '337
the renewing of the Holy Ghoft." *' We are born
of the Spirit." All the virtues of the ChriQiats
temper are " the fruits of the Spirit."
To define the m.anner in which the Spirit of God
works on the human mind in effe6:ing this change,
is beyond our fphere. " The wind bloweth where
it litlcth, and we hear the found thereof, but can-
not tell, whence it cometh, nor whither it goeth ;
fo is everyone that is born of the Spirit." But
whatever be the manner of his operation, it does
not exclude the ufe and influence of means.
Chviftians are renewed in knowledge. They ef-
cape the pollutions of the world through the knc/wL
edge of Chrifi. They are chofen to falvation
through f:in6tificat!on of the Spirit, and belief of
the truth. They are begotten by the word of truth,
and bf)rn of incorruptible [ted, even of the word of
God, which liveth and abideth forever. God hath
given us all things, which pertain to a godly life
through the knowledge of him, who hath called us to
glory and virtue. Paul preached to the Gentiles,
that he might open thnr eyes, and turn them from
darknefs to light, and from the power of Satan to
God.
Whether the Spirit of God, in the renovation of
the foul, works immediately on the will, and, by
a creative power, gives a new tafle, and thus pre-
pares the way for the word to have its fanflifying
[Fe6l ; or whether it firft opens the undcrllanding
to difcern the importance of divine truths, and thus
gives them a transforming influence on the will and
affedions ; or whether the heart and the intelleft
conjunftly are fubje6>s of divine operation, are
queltions which may amufe a metaphyfician, or
philofopher but they little concern the iblicilous
fmner, inquirincr, what he muft do to be laved,
or the ferious Chriftian examining tlje ftate of his
own foul. What the great change is, which pre-
pares us for heaven, the gofpel has plainly flated ;
asS Duties of the [Serot. XXVli
that the firft produftion, and future imprpvemeDt
of this change is, in fome way or other, the wor^
of divine grace, we are exprefsly taught ; that the
Spirit of God, both in the convcrfion of linners,
and in the fanftification of believers, works on the
foul by means of the word, and that, by an attend-
ance on the word, we are to feek and obtain the
grace neceffary for thefe purpofes, we are fully af-
fured. And what more need we to know ? How-
ever thofe queftions may be determined, our duty,
and our encouragement remain the fame. *' Work
Out then your own falvation with fear and tremb-
ling, for It is God who worketh in you, boih to
w^ill and to do, of his own good pleafure."
The promife of God, A new heart will I give
you, and a new Spirit will I put within you, does not
jnake void the commandment. Cajl away from you
all your tranfgreffions^ and make you a new heart, and
a new Spirit ; for why will ye die ?
To diflinguifh between renovation and convcr-
fion, and to call the former the creative work of
God, in which the fubjetl is wholly pafFive ; and
the latter, altogether the work of man, in which he
is wholly aQive, is a refinement in divinity, which
the gofpel has not taught, and by which I am a-
fraid, Chriftians are little edified. The fcripture
ufes the terms, regeneration, repentance and con-
vcrfion, to exprefs the whole change requifitc to e-
fernal life ; for with each of them eternal life
ftands connefted. To this change, taken in its
complete fenfe, the ufe of means, and the grace of
God, are both necelTary. The former is our duty
for the latter we mull look to him. " Let us do
all things without murmurings and difputings,
that we maybe bla.melefs and harmlefs, the fons of
God without; rebuke/'
There is one obfcrvation more, which I v/iU'
make on our text ;
Serm. XXVI.3 Chrijlian Religion, 33^
VI. That the change here fpoken of is exceed-
ingly great.
This, the terms ufed by our Apoftle plainly im-
port. It is putting off the old man, which is corrupt,
and putting on the new man, which is created after tlic
image of God.
The obfervable and fenfible alteration in thofe
converted from the ignorance, fuperftitions and
vices of heathenifm, was much greater, than that
which takes place in fuch as have grown up in the
knowledge of the gofpel, and under the retraining
influence of a virtuous education. But i-n the lat-
ter the change is great, though not attended with
all the fame remarkable circumftances. The real
nature and eflence of converfion, is the fame in all.
It is a change of temper from the love of fin, to
the love of God ; and a correfpondent change 6
life by forfaking the ways of fin, and turning the
feet into God's teftimonies.
Let none then imagine that they are the fubjefts
of this change, merely becaufe they entertain fome
new fentiments, feel tranlient emotions of the af-
fe6lions in their devotions, or have renounced fome
of their former guilty pra6lices. " If any man be
in Chrift, he is a new creature ; old things are
paffcd away, and all things are'become new : It is
a heart habitually conformed to God, and directed
to keep all his commands, which proves that we
have paffed from death tO life.
Some will, perhaps, here inquire, " If the
change is fo great a-s has been reprefented, nriuft
not every one who has been the fubje61: of it, cer-
tainly know the reality, and even the very time of
it ?
This will not follow. The fcripture fuppofes,
that true Chriftians, may want the full aflurancs
of hope, and therefore dire6ls them to ieek it with
diligence to the end ; to examine themfelvcs whether
iht^y are in the faith -, and to fear, lell, a promifc
34d Duties of the [Serm. XXVI.
being left them, of entering into God's reft, they
Ihould fcem to come fliort of it.
There is reafon to believe, that fome are reriew-
cd in their early childhood, before they have ca*
pacity diftin6;ly to mark, or ftrength to retain the
things which pafs in their minds.
There are fome, who, under the advantage of
good inftruftions and examples, are, in a great
meafure, feoured from the corruptions of the
world, and the hardening influence of fin. Thefe
may be fo gradually prepared for the change,
and carried through it by fuch eafy aud gentle
fleps. that they can fix on no particular time, when
it began, or when it was completed.
New- converts are but babes in Chrift. There is
ihuch coHTiption ftrll remaining ; and the princi-
ples of holinefs are weak in their fouls. Hence
they fee caufe to call in queflion the reality of
their converfion, till they have had time to prove
it by its fruits ; and even then, they may find it
difficult to afccrtain the time, when the change
took place.
It may alfo be remarked, that there is a great
diffevcnce between one's knowing, that there i^ an
aiteration'iu him, and knowing that this is a reno-
vation in the Spirit ( f his mind. Every (inner,
who. at adult age. is reclaimed from a life of grofs
wickcdne's, is Icnfible of a change. He is con-
fcious of the au'iik:"nins and convi61ions which he
f( I Is, of the rcfolutions which he forms, and of the
reformations which he makes ; nnd he will prob-
ably remember thr-tn all his days ; but till he has
had tirne to bring forth, with patience, the fruits of
rep nJr.nce, he may remain in doubt, whclher all
this IS ihc woik of faving grace.
And even improved Chriliians may, through
difordcrs ot body, heavy affliclions, prelling tempt-
ations, or nuf.-.ppvchenfions of the prcpr evidences
of grace, labor uiulcr ^rcat benidage to fear, and
Serm. XXVI.] Chrijlian Religicn, 341
Walk in darknefs and doubt much of their time ;
perhaps all their days.
Thefe obfervations fuSiciently (he*v, that however
great the change of converfion may be in itfeif, the
full aflurance of hope is not immediately, or ne-
ceffarily conne6led with it. The humble Chriftian,
impreffed with a fenfe of the importance of the
change, and the awful confequences of a miftake,
will be difpofed to entertain a godly jealoufy. He
will keep under his body to bring it into fubje6tion,
left by any means, after all his experience, and all
liis hope, he fhould finally be a caft away.
Let us then give all diligence to make our call-
ing and ele6tion fure, and adopt the prayer of the
Pfalmift, " Search me, O God, and try my heart;
prove me and know my thoughts, and fee if there
be anv wicked wa.y iii me, and lead nje in the way.
everlalting."
Y
^^
SERMON XKYtt
?.ar
tPHESIANS Iv. 25.
Wherefore, puitting away Iy'ing,fpeak every man Truth
with his neighbor ; Jor we are meinbers one of art'
other*
J\LL the graces of the Chriftian tem-
per have a ftrift connexion. The renovation of
our nature after the divine image lays the founda-
tion lor all holy exercifes and works. Where this
has taken place, there will be a prevailing oppofi-
tion to fin of every kind, and a governing regard
to the whole compafs of chriftian virtues and du-
ties. The apoftle obferves to the Ephefians, that,
by the gofpel, "they had been taught to put off the
old man, which is corrupt according to deceit-
ful lulls, to be renewed in the fpirit of their mind,
and to put on the new man, which, after God, is
created in righteoufnefs and true holinefs, or holi-
nefs of truth." But he would not have their reli..
gion end here. He reminds them that the tenor of
their lives muft correfpond with this renovation ;
that ih y muft no longer walk, like other Gentiles,
in the vanity of their minds, but according to the
pure precepts of that new religion, which they had
embraced.
SiLRM. XXVII.3 Ch/ipan kcUfflon. 34^
In our text and the verfes following, he enum<?r-
ates the fcx'eral virtues and duties, which muftlipl
pear in the life oF the renewed Chriftian ; fuch as
veracity, meeknefs, juftice, induflry, purity of
fpeech, kindnefs, chaltity, &c. all which we Ihall
Confider in their order.
The virtue, which our text offers to confic^eratiori.
is truth, or veracity, in oppofition to lying. This
naturally arofe firft to the apoille's view from his
defcription of the new man, as having put o^ de-
ceitful kills, and put on true holinefs. We will,
I. Explain the dufy here enjoined : " Speak ev-
ery man t^uth with his neighbor."
II. Shew, that (peaking truth is a necelTary pait
of the chriilian chara6ler. "Ye have been renewed
wherefore fpeak truth."
III. Apply the apoltle's argument : "For we are
members one of another."
I. We will explain the duty here enjoined, which,
for greater emphafis, the apoille exprefTes both neg-
atively and poiitively. "Patting away lying, fpeak
every mm truth with his neighbor."
Truth or veracity, as oppofed to lying, is the a-
greement between our words and fentiments ; as,
on the coutrarv, lying is a difagreement between
them, formed with a deluhve intention. If by
language, writing, or any known and agreed figns,
we piir^ofely convey to others falfe notions ofthings,
we are guilty of that fpecies of deception, which is
commonly called lying. In oppolition to this, we
are to fpeak truth with our neighbors. In all our
intercourfe with one another, we are to exprefs
the real meaning of our hearts, and to convey, what
we fuppofe to be, right ideas of thofe matters, which
are the fubjeds of our difcourfe.
It will be ufcful to explain and flatc this point
a little more particularly.
Let it be obferved,
Y 2
344 Duties of the [Serm. XXVII.
1. There, are cafes, in which one may fpeak that
wKith is not true, and yet not be chargeable with
lyi^'g ; for he may have no intention to deceive.-
He may have wrong apprehenfions may have
been mifinformed may have mifunderflood his
information may have forgotten fome circum-
flance of the cale ; and hence may utter that which
is not perfe6lly true, and yet fpeak with an upright
heart and an honefl meaning. Let it be confider-
ed, however, that in all matters of importance, of
which we may have occafion to fpeak, a regard to
truth will induce us to feek right information, and
to retain the information given us. If we take up
reports haflily, and communicate them confident-
ly ; if we receive doubtful matters without inquiry,
and relate them with airs of affurance, we difcover,
at leaft, the want of a jufl reverence for truth,
though perhaps our fault will iiot deferve the harlh
appellation of lying.
We are not, in all cafes, bound to fpeak ihewhoie
truth. "A fool uttereth all his mind ; but a wife
man keepeth it in till afterward." " There is a
time to {peak, and a time to keep lilence." "Arid
a wife man's heart difcernetb both time and judg-
ment." We are never to violate truth ; but we
may fupprefs it, in v''holc or in part, as we think
proper, when the man who demands it, has no
right to know it. So we may withhold our prop-
erty from ihe man who makes an unjufl requilition,
though we have no right to injure his.- If the char-
after or dig;iity of the perfon propofing the quef-
tion, forbids our making a peremptory denial ; or
if the cafe is fo circumflanced, that the refufal of
an anfwer would be a difcovery of the fecret, we
may innocently withhold the moll material part of
the bufmefs.and exprefs only fo much as to amule
and divert the inquirer. When Samuel was com-
manded of God to go to Bethlehem, and anoint
one of the fons of Jeife, to be king over Ifrael in-
Serm. XX VII.] Chrijlian Religion. 345
Head of Saul ; the prophet inquired, ** How can I
go ? If Saul hear it, he will kill me." God an-
fwered him, " Take an heifer with thee, and fay I
am come to offer facrifice." Samuel, though he
fpeaks only the truth, yet coneeals the main objett
of his journey, which Saul had no right to know ;
for by hi wickednefs he had forfeited his throne.
The prophetjeremiah had been thrown into a dun-
geon by the order of king Zedekiah, and hy the
malicious influence of the princes of Judah. He
h afterward admitred to a private conference with
the king, in which he inftru6ls the king what ought
to be done in the prefent critical flate of the nation.
' The king well knew that if the princes fhould
difcover the fubje6l of his converfaiion with the
prophet, his own perfon would be in danger. At
parting, therefore, he charges Jeremiah to conceal
it from them ; and, if examined, to fay, " I pre-
fented my fupplication before the king, that he
would not caufe me to return to the houfe of Jon-
athan to die there." "And when the princes
came, he told them according to thefe words, and
the matter was not perceived/' This, doubtlefs,
was a part of the converfation ; the reft it was dan-
gerous to reveal, and the princes had no right to
demand it; the prophet,, therefore, did v/ell towith-
Iiold it.
Farther : There are certain figures, common to
all languages, which exprefs things differently from
the literal truth, but yet are ianocent, becaufe be-
ing well underflood, th-y convey no wrong ideas.
We often ufe a certJ^in number for an uncertain.
Jacob fays of Laban, " He hath changed my wages
ten times. Hy 3.n hyperbole, we fometimes exceed the
literal truth. David fays, " i make my bed to
fwim with tears." There is alfo an ironical way of
fpcaking, in which the contrary is intended to that
which is literally cxpreffed. Elijah fays to the
pronhets of Baal, " Cry aloud, for he is a god"
Y3
.34S Duties of the [Serm. XXVIL
i. e. ye call him a god, though xve know him to b;e
vanit}' and a lie. The prophet Micaiah fays to
king Ahab, " Go up againft Ramoth Gilead and
profper, for the Lord will delivej^ it into thine
hands ;" though he well knew that the king woulil
there be defeated and (lain. But here was no de-
ception. The king underftood him perfetlly.
His plain, obvious meaning was this, " You de-
pend on the lying predilions of your falfe proph-
ets, who promife you fuccefs in this favorite expe-
dition : It is vain for me to contradict them ; for
you will not believe me. Go, and try the iifae :
See whether God will profper you or not.
But though fuch figures are innocent, when they
are introduced with propriety, yet care fhould be
taken, that they are never ufed in fuch a time or
manner, as to be the occafions of deception. In
ftating this matter, let it be again obferved,
A man may, in fome cafes, be gnilty of lying,
though he fpeaks no more than what is ftriftly and
literally true. If, for inflance, he exprelTes the
truth with an air of irony, fo that the hearers will
naturally fuppofe he means the contrary ; or if he
divulges a trurh, which he was previoufly bound to
conceal ; or if he aflfirms that, which he really
thinks to be falfe, though it fhould ultimately be
verified in fa6l ; in fuch cafes he is manifeftly
ch'iigeable with a criminal prevarication. Having
flated the nature of lying, we proceed,
2. To mention fome particular cafes, in which
men are guilt; of it.
Now the groffed kind of lying is ^^rywr^.or fpcak-
ing a known falfehood under the awful folfm.nity
ct an oath. This is a degree of wickednefs, to
which few will venture, until they have been ac-
Cudoincd to tlie lower kinds of profaniiy and falfe-
hood. The crime is greater in proportion to the
tnagjniiudc* and importance of the cafe in which it
iL admiitcd. Tcrjary in itfelf is a horrible crime.
Serm. XXVII.] Chrijlian Religion. 347
as it is a contempt of God's power and juftice, and.
a trampling on the facied-iefs of truth ; but when
it is fo ufed as o endanger the property, liberty,
reputation, or life of a f< Uow citizen, its criminal-
ity is horribly augmented. Jt is then a Ihocking
complication of falfehi od, impiety, unrighteouf-
nefs and cruelty.
Men violate truth, when they affix to words an
arbi rary meaning, or make, in their own minds,
certain lecret refervations, with a dedgn to difguife
fadls. and deceive the hearers. It is cuftom only
that gives words and figns their currency. They
have juft fo much value, as the au hority of com-
mon ufage has ftampt upon them. And he who
attempts to deceive another by departing from ihc
ufual fio^nificaion of words, is juft as guilty, as if
he had uled any other words with the fame deceit-
ful intention.
When we exprefs doubtful matters in terms, and
with an air of alTurance, we may materially injure
as well as grofsly deceive our neighbor. We nev-
er ought to report for certain the 'hing> which wg
have rect ived only from vu'gar fame from a
flranger fiom mtn of doubtful vtracity- from
thofe, who, r hough otherwife of goo i characier,
yet, in thai cafe, ar^ known to be under a violent
prejudice. Of matters thus circumilanced we (hould
fpeak doubtfully, or ftatc our authoi^y, or, which
is ufually better than either, fay nothing at all.
Men are guilty of wanton and malicious falfe-.
hood, when they reoeat. with romantic additions,
and fiditious cmbeUi{hments,the (lories which they
have heard of a neighbor, that thus they may ex-,
cite againft him the feverer ridicule,^ or call on his.
character a darker flain, or turn to merriment his.
godly aftions, or his innocent peculiarities. If no
more th^n the gratification of a vein of humor i:^^
intended, the fitlion is far lefs critninal. But even,
here there is guilt and danger ; there is a departure
Y4
348 Duties of the [Serm. XXVIf.
from that fimplicity,which ought to guide our con-
verfation ; and mifchief may cnfue, of which we
are not aware ; an innocent neighbor may be ma-
terially injured ; and a habit acquired in fmaller
matters may lead to groIFer violations of truth.
Men may utter a falfehood by the tone of their
voice, while their words are literally true. Lan-*
guage is imperfeft ; we have not a dinin6i; word
for every thought ; we exprefs much by our em-
phafis and air. You think, perhaps, that von keep
near enough to truth, if you repeat the words, which
you heard from another; but you may as efFedtu-
ally belie him by a different manner of fpeaking, as
hy different fentcnces. There are thofe who make^
as well as fpeak a lie.
Having mentioned feme of the ways, in which
men violate truth, we will,
3. Conhder feveral diftindf cafes, in which we
are bound to fpeak truth with our neighbor.
We muft preferve truth in our common and fa-
miliar converfalion. This is chiefly intended in
the text.
Precepts fimilar to this often occur in the facred
writings. "Lie not one to another, feeing ye have
put off the old man with his deeds." " Whatfo-
ever things are true, think on thefe things." " He
who fhail enter into God's holy hill, is one who
fpeaketh the truth in his heart," Wh^n friends
and neighbors (it in the fecial circle, the converfa.
tion will often turn upon matters which feem to be
of little confeqnence : But whatever may be the
fubjeft. their fpccch fliouid be with grace, feafoncd
with fait; their converfation fhould be with fim-
plicitv and fincerity : However indifferent the
fubjetf may be, a habit of tnflincr with tnith can-
not be indifferent. Things which appear f:nall in
themfelves, may be great in their cffc6ts. Trivial
nifrcprefentations. jocular falfchoods and fictitious
ISerm. XXVII.] Chrijllan Reiigion. 349
news, may painfully difquiet hon^fl; rniticls, and
incurably break the peace of neighborhoods.
We muft fpeak truth in our Commerce with one
another. The ApoHle fa} s, " Let no man go be-
yond, or defraud his brother in any matter." Thq
prophet mentions this as an evidence of the prodi-
gious corruption of the Jewifli nation, that *' they
bent their tongues, like their bows for lies" that
*' every brother would utterly fupplant, and they
would deceive every one his neighbor" "that th^y
had taiight their tongues to fpeak lies, and wearied
themfelves to commit iniquity; and'v/hencne
fpake peaceably to his neighbor, he, in his heart,
laid wait for him." So much deception was prac-
tifed among them, that the prophet fays, " Take
heed every man of his neighbor, and truft ye not
in any brother." Falfehood in dealing foon def-
troys mutual confidence; and when confidence is
loft, fociety muft difband.
In giving public teftimony, xve muft be careful,
as on the one hand, to fay nothing but the truth, fo,
on the otherj to conceal no part of the truth, which
relates to the matter under examination. A partial,
and difalfs reprefentation of fa6ls may equally op-
erate to the perverfion of juftice. And if, through
our prevarication wrong judgment proceeds, we
are anfwerable for the conlequcnces.
We muft adhere to truth, when we fpeak of
men's actions or chara6lers. " Speak evil of no
man," fays the Apoftle. This precept, however,
muft be underftood with fome limitation. We may
have occafion to fpeak the evil, which we know of
another, either in our own vindication, or for the
fccurity of our friends. But when no good end is
to be obtained, the evil which we know, ougjht not
to be difclofed. Private expoftulation and admoni-
tion are all that duty demands. If occafion c.iils
us to fpeak, v/e mft fay no more thati tr-Jth will
juftify, and the occafion requires. We are not to
3^0 Duties of the [Serm. XXVII.
fpeak evil of another, on doubtful evidence, or un-
certain hearfay. It is one part of the defcri; tion
of a good man, that " he backbiteth not with his
tongue, nor taketh up a reproach againll his neigh-
bor." We ftiould confider, that the ill report may
come from his enemy, or from a prejudiced perfon
that there may be fome miftake in the ftory, or fome
circumftance added or omitted.which gives the whole
affair a falfe complexion. If we give a new fpring
to the rumor, we know not how far it will run, nor
what a form it may affume, in palling from one to
another. When once it is gone from us, it imme-
diately flies out of our reach. It is not in our
power to recal it back, to check its progrefs, or to
correft its falfehoods.
It is a precept in the law of Mofes, " Thou fhalt
not go up and down, as a talebearer among thy
people/' Muchmifchief is done in neighborhoods
by Jhofe officious tattlers, who carry from hnufe to
houfe intelligence of what one perfon has faid of
another. Inadvertent things are fometlmes fpoken,
"vvhich had no ill defign, and are not worthy of a
repetition. If they are repeated, they ufually af-
iume an afpefl, and acquire a magnitude, of which
|he perfon who firfl fpoke them had no idea. Plad
they remained, as they fell from his lips, no harm
would have been done, as none was intended. But
now, changed by the talebearer, they have perhaps
given an offence, which cannot be removed. The
whifperer who revealeth fecrets, and the talebearer
who circulates domeftic inteliigence,often feparates
the nearell friends.
Once more : We mull obferve truth in our prom-
ifes.
Truth obliges us, firfl, to promife nothing dif-
ferent from our intention, or exceeding our abili-
ty ; and, then, to perform our promife according
to the mutual intention and underflanding of the
parlies. Providential adverfity may, for the preC
Serm. XXVII.] Chripan Religion, 351
ent, fufpend, but does not abfolutelv cancel the
obligation to perform our promife. With return-
ing ability, the oblictation revives. No promife
can bind us to an aciion in itfclf unlawful. If we
have brought ourfelves intofuchan embarraflfment,
we are to extricate ourlelvcs by reptnting of our
criminal rafhnefs. But perfcmal inconvenience, or
the profpe6l of advantage will rot exempt us frorn
our obligations. It is the char i6ler of the upright
man, that, "if he fwears to his own hurt, he chang-
es not."
II. What we propofed in the fecond place^ was
to fhew, that a regard to truth is a neccflfary pari: of
ihe chriftian charadler.
The Apoille fays, '"Ye have been taught, that ye
put on the new rnan wherefore, putting away
lying, fpeak every man truth with his neighbor."
So he fays to the Coloflians, *' Lie not one to an-
other, feeing ye have put off the old man with his
deeds, and have put on the ncw man." The Pfalrn-
ill fays, " He who (hall Hand in God's holy hill, is
one who fpeaketh the truth m his heart." Wc an?
taught, that "the fruit of" the Spirit is riohteoufnefs
and truth." On the contrary, <a!fch(^od and l)ing
are faid to be " of the devil, who was a liar from
the beginning, and abode Tot ?n the tru'h." And
liars have a part juftlv alfigned them in the place
prepared for that l^ing fpirir. All wilful and de-
liberate lying muft proceed from a corrupt antl
wickf^d temper from pride, malice, envy, cove-
toulnefs, or fome reigning luft, which is oppolite
to the fpirit of the gofpel. The ApoHle. therefore,
with lying, joins argcr, wrath, TiTa.icc. blafpherny
and filthv communication, as kindred and alTociafe
vices. This honible group the new man has re-
nounced.
Dcceitfulriefs is contrary, not only to the exprefs
commands of the gofpel, but even to the dictate.-;
of natural confcience ; and every man, v/ho walks
352 Duties of the [Serm. XXVII.
in guile, diffimulation and cunning, is fo far from
the fpirit of the gofpel, that he is funk below that
fenfe of honor and moral fiinefs, which is common
to mankind. Every man abhors a liar ; and no
injury is more univeifalh' refented among men,
than the imputation of a lie. The ApoRle fpeaks
of the Heathens, as being full of envy, malignity
and deceit; but he fays, " The\' knew the judg-
ment of God, that they who did fuch things, were
worthy of death. I proceed,
111. To confider the argument, which the Apof-
tle here urges for the maintenance of truth between
man and n)an. " We are members one of anoth-
cr," We are fellow members, both as men, and as
Chriflians.
As men, v/e arc members one of another. We
j^anake of the fame nature, have the fame rights
and claims, are mutually dependent, and capable
t)f being mutunlly beneficial. We arc united in
?he fame civil focieiy in families, vicinities, and
larger communities, and are under ihe fam*e natur-
al and ci\il obligations. Mutual confidence is the
band, that holdi; all focicty together; but there can
l>e rio mutual confidence without reciprocal fidcli-
ij. Falfchood is a perverfion of that faculty, which
is the great inflrumcnt of fociety, the faculty of
fpccch ; and it diifolves that confidence, which is
liic grand cement of fecial union. It renders propt-
er; y, reputation and life infecure. it fubvcrts or-
der, interrupts peace, feparates fiicncls, obfiruflr,
the couife of jullice, and, as far as ii prevails, it
fpreads confufion and mifery. P.lcn, therefore, no
Jonfcr treat one another, as fellow members of foci -
rty, and fellow creatures Iharingin the fame rights,
th-jn they walk uprightly, work lightcoufnefs, and
fpeak tlie t:uth in tlieir hdrts.
The argument applies, with fiipciior force^ to
Clnillians.
SePvM. XXVII.] Chrljlian Religion, 353
As Chriftians, wc arc children of the fame God^
the God of truth ; we are difciples of the fame
Lord, the faithful and true witnefs., who did no lin,
neither was guile found in his mouth. We are
Dartakers of that Spirit, who is called the Spiiit of
truth, and whofe gracious work is in all goodnefs,
righteoufnels and truth. We are members of the
fame fpirituil head, even Chrifl. We are united
to the fame fpiritual body, the church. We are call-
ed to the fame heavenly hope, profcis the fame faith
aad worfhipthe fame greatParent in the nameof the
fame Mediator. We acknowledge the fame gofpel,
which uniformly requires fincerity and truth, for-
bids all unrijjhteoufnefs and deceit, and denounces
the wrath of God againft every oae that loveth and
maketh a lie.
If then wewalkin guile and deceit if we pra8ife
the vile arts of difhonefty, we palpably contradift
our human and efpecially our chriftian charaftcr.
We atl in oppofuion to the nature of God, the
dictates of reafon, the example of Chrifl, the in-
fluence of the Spirit, the precepts of the gofpel, the
peace of civil and religious fociety, our mutual re-
lation, and the hopes of heaven.
Our fubje6l leads us to reflc6l on the excellency
of the chridian religion, which, while it points oat
the way to future glory, provides for the prefent
peace and fecurity of human lociety. If we would
always fpeak with that candor and fimplicity, and
a61; with that fairnefs and probity, which the gofpel
i'ecommtnds, there would be no angry contentions
and bitter animofities ; families would fubfiR in
harmony; neighborhoods would enjoy tranquillity;
communities would be free from diilurbances ;
fuits at law would rarely be known ; and contro-
verfies, when they happened, would be peaceably
adjufted and equitably terminated. It is the want
of this undiilVmbied goodnefs and undifguifcd
354 Duties of the, (^c. [Serm. XXVII^
friendfliip, which occafions mofl of the difquieU
udes attending the focial life.
Wc fee the danger of profane language, as it nat-
tirally leads to th. grolTeft kind of falfehood. even
to perjury in public teftimony. The man who al-
ways Ipeaks with a facred regard to truth, ellab-
lifties a chara6ler f 'r veracity .which (lamps a cred-
it on his word, and, in ordinary cafes, fupeifedes
the neceflity of an oath. If lying had nevet been
known, oaths, for the decilion of cont rover fies,
would nevier have been introduced. The man,
who accuftoms himfelf to fweanng in common dif-
courfe, acknowledges the infufficiency of his fimple
declaration, and holds up to the world a charafter
of doub ful veracity. But if his veracity is doubt-
ful, his oath will not command belief; for the
man, who is accuftomed to profanenefs, may as ea_
fily learn to pe-jure himfelf, as the man habituated
to little falfehoods can learn to prevaricate in im-
portant matters.
Wc fee ho IV dangerous it is to praftife thofe di-
verfions. which are attended with remptniions to
fraud. In this view, gaming for money muft uni-
vcdally be condemned. Where any thing i^ de*
pending on the ifl'ue, there is a ftrong inducement
lo artihce and deception. Men cxcufe fraud in
this caic, becaufe it is only gaming, not bufinefs.
But a habi; of deceit acquired in gaming, is eafily
carried in.o more important tranfadlions.
\Ve Ihould educate our children in a regard to
truth, and cxocile over them a government which
niav fpcak its facred importance.
In a word this Ihould be our refolution and care,
that in finiplicity and godly fmcerity, not with
fl<lhly wifdoni, bi;t by the grace of Cod, wc will
have our convcrfation in the world.
SERMON XXVIII.
EPHESIAXS Iv. 26, 27.
^e ye angry and fm not ; Id not the fun go dozvn on
your wrath ; neither give place to the devil.
1 HE Apbflle, having taught the tie-
ceflity of being renewed in the Spirit of the mind,
proceeds to inculcate the feveral virtues which
form the chara6ler of the nevv man. The firft
which he mentions is Jincerity, or a flrifl regard to
truth in our common conveifations. The next is
that contained in the words now read, which is
meeknejs, or the government of our paflTions. " Ye
have been taught that ye put on the new man,
which after God is created in righteoufnefs and
true holinefs. Wherefore putting away lying,
fpeak every man truth with his neighbor. Be an-
gry, and Jin not." This precept is very properly
fubjoined to the former. Falfehood in fwecch of^
ten proceeds from excefs of pafiion. If we would
govern our tongues, w^e mufl rule our fpirits. He
who puts away lying, and fpeaks only truth with
his neighbor, does not indulge immoderate anger,
for this inflames the tongue, and thus fets on fire
the courfe of nature, nor does he give pace to the
devil, for he was a liar from the beginning, and a-
bode not in the truth,
35^ Duties of ih [Serm. XXVIII,
We will, firQ, flate the meaning of this precept,
" Be angry, and fin not," and fhew, in what
cafes we may innocently be angry next, mention,
fome inftances of finful anger finally, confider in
connexion with this precept, the c^aution, '"not to
give place to the devil." ' ' " '
I. We will ftate the meaning of this precept,
<' Be angry, and fin not ;" and lliew how far anger
may be innocent.
Thefv; words are not an injunction to be angry ;
but a caution not to fm, when we are angry. An-
ger is one of ihe natural paffions. There are oc-
cafions on which it will involuntarily arife. There
feems to be no more neceffity for commanding us,
in general, to be, or not to be angry, than there is
for enjoining, or forbiddmg hunger, thirft, defire,
or fear. But as there is fpecial danger of fm, when
anger is awakened, fo there was great propriety in
the caution, " Sin not in your anger/' This evi-
dently is the Apoflle's meaning.
That we may form a more accurate judgment,
how far ange^- is innocent, and when it becomes
finful, it will be nec'. ffary to confider, what ariger
is in itfelf, feparate from the exceffes and irregu-
larities, which ufually attend it.
Anorer is a difpKafure and uneafinefs of mind,
arifiTig from the appiehenfion of injury or wrong,
and accompanied with a defire to prevent or re-
move it.
Merc evil or pain is not the proper objeft of an-
ger ; but it is evil drfignal, or Juppofal to be de-
figned ; or what we c;ill injury. 1 be angry at
providential calamities is impiety. To be angry at
the inanimate inl'lrumenis ol milchief, or at the nat-
ural actions of brutes is pceviJJmcp. But the in-
juiies (Icnc to us, or intended asamft us by ration-
al creatuiTs, julUy caufe dilpleafure, or refent-
ir.cnt. Whether tlie injury immediately fall onus.
or. on othcrsj it may be an objett of difpleafute ;
Serm. XXVIII.] Chrifiian Religion. 357
Jbut, in the former cafe, the refentment will be more
fenfible and a6live, becaufe the principle of felf-
prefervation operates more fuddenly and power-
fully, than the principle of compaffion for otheis.
This difpleaiure at ijijury implies a defire to re-
move, or prevent it. We cannot be willing to fuf-
fer an evil which we think to be malicioufly in-
tended, or unjuftly inflifted. A principle of pie-
ty may compofe and calm our fpirits under injur-
ies, and rcftrain us from violent methods of rc-
drefs ; but the injuries themfelves will be painful,
while they are felt, and tolerable only until they
can be innocently removed.
When violence approaches our perfons, or our
properties; the firft rifmg of refentment is certainly-
innocent. It is only the call of nature to put our-
felves in a pofture of defence, and to ward off the
impending evil.
As we naturally love life, fo we have an innate
defire of efteem. Any contempt or reproach of-
fered to our charadlers, unavoidably excites dif-
pleafure, and prompts us to felfvindication. And
we have the lame right to guard our reputations
as our perfons. Our feelings, in both cafes, urge
us to defend ourfelves ; but reafon and piety muft
prefcribe the means, and prudence guide us in th
ufe of them.
We feel not only for ourfelves, but for others,
Compaffion is a natural fcntiment, as well as felf-
love. The fight of a. danger threatening our fel-i
low creatures, roufes us to interpofe for their pro-
tediori. We fympathize with others in their grief,
even though we know not its caufe. But we never
fympathize with them in the violent paroxifm*
of their anger. We rather feel for thofe who are
the objects of this paflion, and exert ourfelves to
defend them again (l it.
Farther : As there is, in our nature, a principle
of rclcntment againft injury ; fo there is, in a vir-
Z
358 Duties of the [Serm. XXVIII.
tuous temper, a holy difpleafure againft moral ev-
il ; and this is fometimes in fcripture called anger.
It is faid, in commendation of the Ephefians, that
" they could not bear them who were evil." When
Mofes, defcending from the mount, beheld the If-
raehtes worihipping a golden calf, his anger was
exceeding hot, and, in the heat of his indignation,
he call down and brake the tables of ftone which
were in his hands. It is to be remarked, however,
that he did not break the tables, before he came
within view of the idolaters ; fo that by this a6lion
he ftrongly teftified his holy refentment of their
horrid impiety. When David heard Nathan's (lo-
ry concerning the rich man, whoj fparing his own
flocks, had taken a poor neighbor's only Iamb to
make an entertainment for his friend, " his anger
was greatly kindled againft the man who had done
this." The virtuous principle rofe in honeft in-
dignation againft fuch an inhuman a6lion. When
our divine Lord perceived the prodigious obftina-
cy of the Pharifees, *' he looked about upon them
with anger, being grieved for the hardnefs of their
hearts." This example ftiews, that reproof, in
cafes of great and obftinate wickcdnefs, ought to
be adminiftered in fuch a manner, as will exprefs
both a companionate concern for the off"enders,
and a virtuous indignation againft their vices.
Eli's reproof to his ungodly fons was much too
foft and gentle, when he faid, *' Why do ye fuch
things ? I hear of your evil dealings by all tliis
people. It is no good report that I hear of you.
Ye make the Lord's people to tranfgrefs."
He was not only a father, but a pricft and a mag-
iftrate ; and he ought, in this cafe, to have aftcd
with greater authority. God therefore fays, *' I
will judge the houfe of Eli forever, for the iniqui-
ty whicli he knoweth, bccaufe his fons made thcm-
felves vile, and he reftrained them not."
We have Ihewn how far anger is innocent.
Serm. XXVIII.] Chrijlian Rdigicn. 35^
II. We proceed to (hew, in fome inflances, when
it becomes finful.
1 . Anger is Cnful, when it rifes without cavfe,
" Whofoever," fays our Lord, *' (hall be angry
with his brother without a caufe, fhall be in dan,
ger of the judgment."
Confidering the imperfeftion of human nature,
and the various intereds, habits and educations of
mankind, you may expe6l often to meet wiih things
not perfectly agreeable to your wifhes and feelings.
If you will fufFer yourfelf to be vexed and difturb-
ed with every trivial affront, every difrefpeftful
word, every oppofition to your opinion, every
negle6l of the little pundilios of ceremony, you
may be in continual vexation of Spirit. It is a
weak and vain mind, that can difpenfe with no
little errors in other people's fentiments, and bear
with no faults in their behavior. Before you ex-
p.el perfeflion in your neighbors, attain to per-
feftion yourfelf. Before you demand that all men
fhall pleafe you, fludy to pleafe all men in all
things. The more careful you are to gratify the
humors of others, the more eafily you will over-
look or pardon their failings.
2. Rajh anger is finful. ** Be not hafly in thy
Spirit to be angry." " Be flow to wrath."
You fuppofe your neighbor has done you an in-
jury ; but poffibly you miftake the cafe exam-
ine it coolly go and converfe with the man hear
what he has to fay admit every rcafonable ex-
cufe. If you are angry before you know there is
caufe, you are angry without caufe. *' Charity
fuffers long and is kind ; it is not eafily provok-
ed ; it believeth all things, and hopeth all
things."
3. Anger is finful, when it exceeds the demerit of
its caufe ; for fo far as it overrates the offence, it
is without caufe,
Z 2
S6o Duties of the [Serm. XXVIII.
Anger is a felfifh, blind, heady paflion : It is ex-
tremely apt to aggravate injuries by adding fi]ti-
tious circum fiances. If you meet with a provoca-
tion, ftand upon your guard : You arc in greater
danger from your paflTion within, than from the
fuppofed enemy without. Hearken not to its in-
flammatory fuggeftions : Liften rather to the foft
and kind voice of Charity ; Ihe will tell you to
jnitigate the offence ; fhe will caution you not
fully to depend on the judgment which anger has
formed ; but to make fome deduftions from it ;
fhe will advife you to judge equitably, and not ac-
cording to the firfl appearance.
4. Anger is fmful, when it breaks out into inde-
cent, reviling and reproachful language.
Mofes, though exceedingly meek in his general
temper, once fell into fuch a fudden heat of paf-
Con, that he fpake unadvifedly with his lips. For
this tranfgreflion, he was denied the privilege of
entering into Canaan. Our Savior has warned us,
that if we exprefs our anger in terms of reproach
and contempt againfl our brethren, wc expofe our-
felves to an aggravated punifliment. It is the ad-
vice of an apollle of Chrifl, " Be pitiful, be cour-
teous, not rendering railing for railing, but con-
trariwife, bleding; knowing, that hereunto ye are
called, that ye Ihould inherit a blefTing." This ad-
vice comes to us recommended and enforced by
the example of Chrifl himfelf, "who, when hewa:*.
reviled, reviled not again ; when he fuffered threat-
ened not, but committed himfelf to him who judg-
cth righteoufly." The obfervation of Solomon is
often verified in experience, " A foft anfwer turn-
cth away wrath, but grievous words flir up anger.
5. Anger is fmful, when it prompts to defigns^
Or a6t.s of revenge.
The divine law authorifed a judge, when an injured
perfon applied to him for redrcfs, to give an eye for
iin eye, and a tooth for a tooth. The Jewilh doc-
Serm. XXVIII.] Chrijlian Religion. 361
tors henoe abfurdly inferred, that the party injur-
ed, not only was bound to demand retalia'ion, but
might execute with his own hand fuch a meafure
of revenge as the law prefcribed. This perverfion
of the law our Lord condemns ; and, on the con-
trary, teaches his difciples, that they are, in no cafe,
to revenge an injury ; and that, in many cafes, ef-
pecially where the injury is but fmall, on fuch as
may be borne without great inconvenience, it is
better to pafs it by unnoticed, or overcome it by
goodnefs, than to provoke frefh injuries, and per-
petuate a contention, by feeking redrefs in law.
''' Ye have heard," fays he, *' that it hath been faid.
An eye for an eye, and a tooth for a tooth : But I
fay unto you, that ye refifl not evil ; but whofoev-
er Ihall fmite thee on thy right cheek, turn to him
the other alfo ; and if a man will fue thee at the
law and take away thy coat, let him have thy cloai;
alfo ; and whofoevcr ftiall compel thee to go a
mile, go with him twain." To the fame purpofe
is the inxlrudion given by St. Paul to the Romans.,
*' Blefs them who perfecute you blefs and curfe
not recompenfe to no man evil for evil provide
things honell in the fight of all men avenge not
yourfclves, but rather give place to his wrath, who
hath faid, Vengeance is mine ; I wiU repay there-
fore if thine enemy hungerj feed him ; if he thirft,
give him drink ; for in fo doing, thou fhalt heap
coals of fire on his head. Be not overcome of
evil, but overcome evil with good."
6. Anger is criminal, when it fettles into malice.
Though you fhould not in word or action, at-
tempt any thing like revenge ; yet if you are
continual] 7 brooding over a fuppofcd, inju-
ry ; Iludying to aggravate it; calling up in your
n.ind a thoufand unfavorable feniimcnts concern-
ing him who has done it ; liftening with plcafuie
to every evil thing which you hear of him ; and
contemplating with delight every miiforlune that
Z3
362 Duties of the [Serm. XXVIIl.
befals him ; you are guilty in the eyes of that
Being who looketh on the heart, and who hath
laid, " Thou fhalt not hate thy brother in thy
heart thou (halt not avenge, nor bear any grudgfe
againfl the children of thy people ; but thou fhalt
love thy neighbor as thyfelf." It is this indulgence
of anger, which the ApolMe feems chiefly to intend,
when he cautions againft finful paflion ; for he
immediately adds, *' Let not the fun go down
upon thy v/rath." A wife man may htfurprifed by
anger ; but it rejts only in the bofom of fools.
We proceed to obferve,
III. To this caution againft finful anger the A-
poRle fubjoins another, which is nearly connefted
with it. " Neither give place to the devil."
By placing thefe two cautions together, the A-
pollle intimates, that finful paffion often arifes
from the influence of the devil ; and that, when
paffion prevails, we, in a peculiar manner, give
place to this malignant fpirit, and yield ourfelve
to his power.
" Every man is tempted, when he is drawn a-
way of his own lulls and enticed." And it is by
means of thefe lulls, that the adverfary finds free
accefs to the human mirid. Againil the great Re-
deemer he gained no advantage, becaufe he found
in hin) no unruly paffion, or irregular inclination!
' lie that is born of God, keepelh himfelf, and
that wicked one toucheth him not." But " he
works in the children of difobedience;" for " they
v/alk according to the courfe of this world, fulfill-
ing the dcHrcs of the fleffi and of the mind."
If then you would not give place to the devil,
fee that you iubdiie your lulls and rule your fpir-
its. 'rh:fe are the traitors within, who hold a
corrcfijond'.ince with the enemv, and fccretly open
io him the; gates of the fortrcfs. }iy flaying thefCj
yoii will frullr.itc his deli^ns againfl you. They
v.'ho repent and aeknowIcdg"e the truth, are faid tvJ
Serm. XXVIII.] Chrijlian Religion, 3^3
*' recover themfelves out of the fnare of the devil,
by whom they were taken captive at his wilK" As
thefe Ephefians had been ' taught to put off, con-
cerning their former converfation, the old man,
which is corrupt, according to deceitful lulls,""
it might be expt6led, that *' they would refill the
devil," and no more permit him to work in them,
as he had done, * while they all had their convei^
fation in the lulls of the fleih." *
Your firft care then mull be to ** abllain from
flelhly lulls, which war againll the foul ;" to re-
ftrain the excelTes, and correal the irregularities of
pafllon, and Ihun thofe evil communications, which
corrupt good manners.
Be watchful againll the temptations which moft
cafily befet you, and keep yourfelves from your
own iniquity. Get acquainted with yourfelves,
learn the bias of your conllitution, obferve your
predominant palfions, and guard the weak lide,
where the enemy will be moll likely to make an
affault, and will moft ealily effel an entrance.
Withftand the beginning of temptations. When
evil thoughts and dangerous paffions move within
you, immediately difpolfefe them. Let them not
lodge there ; *' for when lull hath conceived, it
bringcth forth Cn ; and fin, when it is finilhed,
Ijringeth forth death."
In all your important concerns ; efpecially in
niatters which relate to religion, al with calmnefs
and deliberation. *'A prudent man will look well
to his goings ; but the fooHfh pafs on and are
punilhed." If you hallily obey every fuggeflion,
and blindly follow every impulfe, you have no fe-
curity ; you are taken captive by Satan at his will.
When a thought is fuggefted, or an inclination ex-
cited, examine it before you comply with it in-
quire, whether it be agreeable to rcafon and the
word of God ; whether it be of a holy tendency ;
what eFet the indulgence of it will have on ygu3:
Z4
364 Duties of the [Sbrm. XXVIII,
temper ; what will be the confequencesof it to oth-
ers ; and admit, ot rejeft it, according to the refult
of thofe inquiries.
That you may not give place to the devil, arm
yourfelves with the fword of the Spirit, which is
the word of God. Thus did the Captain of our
falvation. Satan tempted him to falfe worChip ;
Jcfus replied, "It is written, Thou fhalt worfhip
*the Lord thy God." Satan perverted the fcripture
to encourage a raOi confidence in God's promife.
The Savior anfwered, " It is written, Thou fhalt
not tempt the Lord." Store your minds with
fcriptural knowledge, that you may always have an
argument ready againft every evil fuggeftion. At-
tend to the plain, obvious, literal fenfe of fcrip-
ture, and govern yourfelves by it, that you may
not be milled by the flight 9nd craft of them who
lie in wait to deceive.
The divine word will furnifh you with an an-
iVer to every temptation, and an argument againfl
e*/ery fm. If you perceive an evil thought or paf-
fion ilirring within you, confront it by fome per*
tinent paffage of facred writ. If doubts fhould a-
rile concerning any doftrine of religipon, go to the
word of God and inquire, whether it is clearly an4
cxprefsly taught there : If it is ; then fubmit to its
genuine influence ; and fludy no evaGons to pacify
a guilty confcience. If you are tempted to tn ac-
tion, which tlie word of God evidently condemns;
contrive no excufes and palliations ; but fay witU
the patriarch, " How can I do this great wicked-
nefs, and fm againll God ?" If, under a luppofed
injury, pafiion urges you to fome violent meafures
for redrels, remember the words of the ApolUe,
'Dearly beloved, avenge not yourfelves, but rath-
1 give place to wrath ;" i. e, give place to the
wrath and jufticc of C^-od, for vengeance belongs to
liini. If rcligittn is reprefentcd in a dilcouraging
I'-'^^-'^i ; inquire wl'eti'.cr this is the light in v.iiich
Serm. XXVIII.] Chrijlian Religion. 365
the Savior exhibits it. Think of his kind invita-
tion and promife, *- Come unto me, all ye that la-
bor^ and are heavy laden, and I will give you reft.
Take my yoke upon you, and learn of me, for I
am meek and lowly in heart, and ye fliali find reft
to your fouls ] for my yoke is eafy, and wy burden
is light. If you excufe yourfelves from prayer, or
any other duty, under a notion that you are n^
fit for it, and fhall confequently incur greater guilt
in the obfervance, than in the neglefl of it, look in-
to the Bible, and fee whether thefe are notexprefs-.
ly enjoined on all, without diftin6lion, and wheth-
er your excufe is once admitted there. If you are
tempted to delay the work of religion ; hear what
the fcripture fays; " Boaft not of tomorrow"'
*' Behold now is the accepted time." Are you in-
clined to entertain loofe thoughts of the na-
ture of religion ? Attend to the Savior's words :
" Strive to enter in at the ftrait gate, for many will
feck to enter in, and (hall not be able."
Thus you are to repel the temptations which ap-
proach you.
Again : That you may not give place to the
devil, take lime to confider, whether any motive
fuggefted in favor of fin is, in its nature, fo power-
ful, as the arguments which the fcripture offers a-
gainft it. Apply to yourfelves the Apoftle's expof-
tulations with the Romans : " What fruit had ye
then in thofe things, w^nereof ye are now albamed ?
For the end of thofe things is death." Employ
yourfelves in pious meditations, in player, and in
convcrfe with the word of God. When Satan
finds a foul empty and fwept of every ferious
thought and difpolition, he enters in and dwells
there. They, in whom he dwells, are fuch as give
him place. They who refift him, find him a con-
querable enemy.
Wc fometiines complain of temptations ; but our
greateil danger is from ourfelves. Thty will not
3^6
Duties of the, ^c, [Serm. XXVIII.
efTenllally injure us, unlefs, by the indulgence of
fome criminal paffion, we give them place. The
befl; men may be molefted by- the adverfary ; but
fteady vigilance, and firm refiftance, will give them
the vidory. The God of peace will bruife Satan
under their feet.
To conclude : Let us confider the danger to
which we are expofed from the bufy malice of evil
fpirits ; and remember that our danger is then the
greateft, when our paflions rife the higheft. Let
us be fober and vigilant, becaufe our adverfary the
devil, goeth about, feeking whom he may devour:
Him let us refill, ftedfaft in the faith; thus the
God of all grace, who hath called us to his eternal
glory by Chrift Jefus, will make us perfeft, eftab-
lifti, ftrengthen and fettle us. To Him be glorj'
and dominion for ever and ever. Amen,
SERMON XXIX.
EPflESIANS iv. 2.
Let him that Jlole, Jltal no more ; hut rather let him
labor, working with his hands the thing which is
good, that he may have to ^ive to him that need^
th,
1 HESE words may be confidered as
an explanation of the eighth command in the dec-
alogue, which fays, " Thou fhalt not Ileal. " This
command, by natural conllru61;ion, forbids all in-
juries to our neighbor's property; and confequently
requires us to procure the neceflaries of life by our
own induftry. " Let him that ftole, fteal'no more ;
but rather let him labor."
We will illullratc the text in feveral obferva-
tions.
I. Here is a general prohibition of thejt.
This prohibition fuppofes diflinft rights and fep-
arate properties. If it had been the intention of
the great Lord of all things, that his fervantsftiould
ufe his goods in common, he never would have en-
afted a law againft dealing ; for where one man
has no property diflinft from another, there is no
room for the crime, and no occafion for a law a-
gainft it. If each man has a perfonal diftindion
from all others ; and if his limbs, flcill, inyeiitionj
368 Duties of the [Serm. XXIX.
and labor are his own, and not his neighbors, then
the fruits of his ftudy, induftry and enterpiife be-
long to himfelf, and to no one elfe. And whatev-
er he obtains by means not injurious to others, he
has a right to pofTcfs, and none has a right to take
it from him, either by violence or artifice. By the
prohibition of robbery, theft and fraud, God has
confirmed to every man his property, and warned
others not to invade it.
We are placed in a ftatc of mutual dependence.
No tnan polfeffes, or can alone procure every thing
which he wants ; but each muft receive fomething
fior.i another. There is among men a great di-
verfity of talents, abilities and conditions. Some
have ftrength and others ikili fome have riches,
others capacity for labor. The rich need the poor
man's labor ; the poor need the rich man's fuper_
fluity ; all need mutual afTillance. It was the de-
figu of providence, that we lliould live in fociety
and fubiiflby reciprocal aid. And this aid fliould
b^ voluntarv. The rich have no right to exaft the
poor man's iervice without his confcnt, or toufe it
without -ivagcs ; nor have the poor a right to take
the rich man's propeity witijout his knowledge, or
without CG Ui pen fa ti on. In ftort no man has a
right to live at the expenfe of others, while he can
live by his labor, or to fupport himfelf by any
kind of labor, that is injurious to his neighbois.
Slealing, in common acceptation, is " taking and
carrying av/ay another's goods in a fccret manner,
nd wiihout his confent." But this loecies of
wrong is not the oniy thing forbidden in the divine
law. under the name of Acaling ; for the reafon of
th;: ! ivv extends to every kind ol^ deception and
frpiud, hv which one can injure the property of an-
ot[>er. The Apoillc oppofes Icbcr to theft; and
thcfjU'rc m his idea of theft are included all thofe
Tu.inlt Tncthods, which men take for :i maintenance,
lu.iic.i tl.'aii apply tlicmrdves to labor. If the in^
Serm. XXIX.] Chrijlian Religion, 369
jury done to our neighbor is that, which makes
Healing criminal, then it is criminal to transfer to
ourfelves his property in any other way which is
injurious to him. " Ye fhall not fteal," fays Mo-
les, " nor deal falfely, nor lie one to another."
" Thou fhalt not defraud thy neighbor, nor rob
him, nor fhall the wages of him that is hired abide
with thee until the morning." The Apoftle fays,
*' Let no man go beyond, nor defraud his brother
in any matter ; for the Lord is the avenger of all
fuch." We muft therefore underiland the prohi-
biiion in the text, as relating to every unfair, indi-
rc6l. difhoneft way, by which one may transfer to
himi'eif the property of another ; whether it be un-
faithfulnefs to a truft repofed in hirn ; the embez-
zlement of goods committed to him ; contrading
debts without ability or intention to pay them ; fe-
cretin^ and detaining loft tbin2;s which he has
found ; taking advantage of men's ignorance or_ne-
ceffity in dealing with them ; making falfe preten-
fions of poverty or infirmity to obtain alms; difa-
bling himfelf by extravagant expenfe, or by vol-
untary alienation of property, from fatisfying the
jult demands of creditors ; or any other deceitful
artifice ; for in all fuch cafes, he takes that from
his neighbors, which they did not freely and un-
derftandingly confcnt to part with.
II, This prohibition of theft is a virtual injunc-
tion of labor. For if a man may not live at the ex-
penfe of others, he muft live at his own ; and if be
has not the means of fubfiflence, he mull labor to
acquire them. The Apoftle fays, '* Let him that
ftole, fteal no more, but rather let him labor, work-
ing with his hands." If every man is not bound
to work with his hands, yet every man is bound to
do this rather than fteal. No plea of neccflity can
be admitted in juftification of difhonefty. The
poor arc God's charge ; but he allows them not to
invade the rights of others, And if the poor may
37 J>wtusoftIic [Serm, XXIX.
not do this, much lefs may the rich, who have all
things and abound. So facred a thing is property,
that God declares himfelf the revenger of all fuch,
as in any matter defraud their brethren.
No man has a right to Hve on charity, as
long as he can live by labor. The Apoftje does
not fay, Let him btg^ but let him labor. Charity
is much recommended in the gofpel. They who
are rich mull be ready to diftribute. If there are
fome who are bound to give, there are others who
may receive. And who are thefe ? The Apoftle
tells us, they are fuch as need : But they who can
labor are not the needy ; for thefe are commanded
to labor, that they may give to the needy. The
obje6ls of our charity, then, are thofe needy per-
fons, who have not the ordinary comforts of life,
nor ability to procure them by thtir labor. The
Apoftle fays, " If any man will not work, neither
let him eat." Let him not be fupported by your
beneficence, but feel the effe6ls of his own idlenefs.
There are fome induftrious and prudent people,
who hy the hand of providence are reduced
to fuch difficulties, as really to need the help
of their neighbors. To thefe we fhould fhew
mercy with cheerfulnefs. But to vagrant beggars,
of whom we know nothing, but from their own in-
formation, we are bound to give no more than what
their immediate prefervation requires.
The obligation to labor is not confined to the
poor ; it extends to all, according to their various
capacities. If man was made only to eat and
drink, they who have goods laid up for many
years, might take their eafe, eat, drink and be mer-
ry. But our Apoftle teaches us, that we have
fomething to do befides fupplying our own wants,
and thofe of our immediate dependents. We are
to communicate to fuch as need. And as long as
there are fuch with us, our wanting nothing is no
rcafon why we fhould do nothing. There are fome
Serm. XXIX.] Chnjlian Religion, 371
whofe condition raifes them above manual labor ;
but none whofe rank elevates them above the ob-
ligation to be ufeful. If a poor man fhould be in-
duftrious, that he may gain what his own wants re-
quire, and fomething to fpare to thofe who are
poorer than himfelf, the rich furely (hould devife
liberal things, and abound in every good work.
The neceffary affairs of the world aannot be
managed by manual labor only : Some muft be
employed in matters of government ; fome in the
education of youth ; fome in difpenfing religious
inftrulions. There is an extenfive field for vari-
ous employments, and every man fliould be dili-
gent in his own. If a man with his prefent abili-
ties may be ufeful, with greater abilities he may be
more fo. Let every one therefore iludy to enlarge
his abilities, that he may extend his ufefulnefs.
III. The Apoftle teaches us, that every man muft
choofe for himfelf an honeji calling and muft work
that which is good.
We muft employ ourfelves in fome kind of bufi-
nefs which is lawful in itfelf. Every occupation
which arifes from the condition, and is adapted to
the'exigences of mankind, is lawful. Belides real
necefl'aries, there are various conveniences, which
we may reafonably defire j and every employment
which contributes to the improvement of human
happinefs, is good and commendable. Such an
employment we may choofe, and no other. An
occupation g)od in itfelf may be unfuitable for us,
becaufe with our education, means and abilities,
we cannot direft it to its proper end. Here we
fhould be out of our place. We are to maintain
good works for neceffary ufes, and that they may be
profitable to men. A profeffion incompatible with
our ufefulnefs, if it may be good in other hands,
cannot be fo in ours, A work in which a man
makes gain by the expenfe, and enriches himfelf
by the lofs of others, is theft erabellifhed and re-
372 Duties of the [Serm. XXIX.
fined. As our calling muft be lawful in itfdf, fo
we muft ufe it in a lawful manner, with integrity,
juftice and fidelity.
From thefe obfervations we may fairly collel,
that gaming, when it is ufed as an art to get money,
is criminal, for this obvious reafon, becaufe it is
unprofitable ; and what one gains by it another
tnuft lofe. Both parties cannot be gainers, as they
may in the employments which ariie from human
wants ; and a bufinefs in which one muft neceffa-
rily lote as much as the other gets, is for that rea.
fon, immoral.
This leads us to another obfervation ;
IV. That in all our labors we fliould have a re-
gard to the good oi othf.rs. The Apoftle fays, " Let
him labor that he may have to give to them who
need." " Work with your own hands, that ye may
xvalk honeftly toward them who are without, and
that ye may have lack of nothing."
Tne man who is poor ftiould aim to mend his
circumftances, and to provide not only for his im-
mediate fupport, but alfo for his future neceflities..
For this end he is bound as well to frugality and
fobriety in his expenfcs, as to diligence and induf-
try in his calling. They who labor ilrenuoufly,
and fpend profufely, take a part as incon-
lillent wi'h reafon and religion, as they who
work not at all. If the Chriftian muft work to
ferve the ends of charity, he muft lay up fome-
thing for the day of ficknefs and the time of old
age, when he will be unable to work ; for the firfl;
piece of chanty to which every man is bound, is to
keep himfelf from being a burden on the charity of
others.
Next to himfelf, the Chriftian is to provide for
them of his houfehold. If he ncglefts thefe, he is
worfe than an infidel. Nor muft he provide for
thc'w prefeni maintenance only, but alfo for theiryu-
turc fupport and ufclulnefs* This is'beft. done by
Serm. XXIX.3 ChriJlUn Religion, 373
training them tip to induflry in fome honeft calling,
and by forming them to early habits of virtue and
piety.
Hence it appears, that the Chriftian, in ordinary
cafes, is not bound to give to others all thai he can
fave out of the fruits of his labor ; for then he
could not make that provifion for future wants, to
which juflice and charity, as well as prudence, o-
blige him.
It appears alfo that the condition which fubjels
us to the neceflity of labor, does not exempt us
from the obligation to beneficence. The rich are
indeei under the highefl obligations ; but the poot
are not excufed : And every one will be accepted
according to that he has. The Apoftle's diretlion
is, 'Let every man lay by him in ftore as God has
profpered him." The command given to the Jews
was, 'hat "every third year they fhould bring forth
ail ihe tenth of their increafe that fame year, and
iav it up within their gates, that the llranger, the
father! efs and the widow might come and eat and
be i'atisfied." The tenth of the increafe of every
third year, was tl>e thirteenth part of their yearly
increafe. The proportion required of all was the
fame ; the benefaftioa therefore would be greater
or lefs according to each one's ability. " Withhold
not good from them, to whom it is due, when it is
in the power of thy hand to do it. Say not to thy
neighbor, Go, and come again, and tomorrow I
will give, when thou haft it by thee." " Give to
him that aflctth ; and from him that would borrow*
of thee, turn not thou away." "As there is op-
portunity, do good to all men."
We fee, that We may not neglel: the needy, in
pretence that we are not fo able, as our neighbor is,
to relieve them. Perhaps he will excufe himfelf in
the fame manner. Each one muft attend to his
own duty, and not wait to fee whether anotherwill
do his. If we all wait for one; another, nothing
A A
374 Duties cf the [SeUM. XXIX.
will be done at all. If we think our poverty ex-
empts us from the common obligation to do good,
let us inquire, whether we have ufed our time and
fubflance with prudence and frugality. If our
dilability is the fruit of our own vice arni folly, it
will be but a miferable kind of exemption from the
calls of charity.
The obligaiion to ufefalnefs liesindifcriminately
on all, whether in a public or private, in an afflu-
ent or moderate condition. If one cannot be fo
ufcful as another, yet he may be ufeful ; he may
fill his fmailer, as well as the other his larger cir-
cle.
That we may be ufeful, wc muft be quiet and
peaceable; wc mufl injure no man in his perfon,
defraud no man in his property, and wound no man
in his reputation ; we mufl govern our fpirits, bri-
dle our tongues, and render to all their dues.
We mud confine ourfclves within our own pro-
per fphere, for here ive can do more good than
el few here. We nmfl; attend to our perfonal and
domeflic concerns, the labors of our profeffion, the
order of our families and the education of our chil-
dren ; and never raflily invade the province, orof-
ficloufly meddle in the affairs of other men. Char-
ity, indeed, will look at the afFairs of others ; will
fludy to relieve their wants, reftify their miftakes
and redrefs their wrongs : But fhe will not pry in-
to their fecrets, take part in their contentions, ob-
trude her advice where it is not defired, nor pafs
her judgment where fhe has not itiformation ; fhe
will not go up and down as a talebearer, diflurbing
the peace of neighbors and the harmony of fami-
lies. Leafl of all will fhe quit her humble Ration
to arrange the great afFairs of communities, and
regulate the deep politics of flates. She will not
exercife hcrfelf in great matters and in things too
high for her. She will not clamor againft public
mcafures todifplay her own importance and awak-
SiRM. XXIX.] Chfijlidn ReligwiK 37*
en a fpirit of difcontent in others ; but will em-
ploy her influence to preferve peace where it fub-
fifts, and to reftore it where it is interrupted.
Wemuft fill up our time with diligence in our
proper bufinefs. Our ufefulnefs depends not on
our moving in a large circle, but on our filling
well the circle affigned us. The moon is ufeful as
an attendant on the earth ; but in vain could fhe
undertake the office of the fun, to enlighten and
warm the fyftem.
We are to do every duty in its feafon, and regard
each branch of our bufinefs according to its im^
portance. While we purfue the work of our fecu-
lar calling, we muft labor principally to fecure our
heavenly intereft. ,
In all our works, whether fecular or fpiritual,
charity muft dire6t us. In the exercifes of focial
religion, we muft ftudy the things which may edify
others, as well as ourfelves. In our worldly call-
ing, we muft work with our hands, that we may
give to fuch as need, and may walk honeftly to-
ward all men. Every one will fay, " The ruler in.
his ftation muft feek the public happinefs, and the
minifter in his profeftion muft watch for men's ial-
vation ; and that their callings muft not be ufed
merely as a trade to get a livelihood." This is ve-
ry true ; and it is juft as true of men in every oth-
er profeftion. The fcripture plainly enjoins pub-
lic fpirit on the magiftrate, and love to fouls on the
minifter, as principles which ought to govern them.
in their refpedive offices ; and it juft as plainly en-
'joins piety to God and benevolence to men on all
others, as principles which fliould govern them in
their worldly occupations. When it can befhewn,
that the farmer in his field, the artificer in his fliop,
and the merchant in his ftore, may labor for the
fole purpofe of acquiring a fortune, and without
any view to the happinefs of mankind ; then it can
be fhewn; that a miniftet may preach in the pulpit,
A A z
37^ Dutiei of the, &c, [Serm. XXIX,
and a lAagiftrate may judge on the bench, merely
for the fake of lucre, and without any regard to the
rights of men in this world, or their happinefs in
the next.
Religion is a common concern, and equally in-
cumbent on all men. Love is an effential princi-
ple of it, and as effential in one man as another.
Without a fpirit of benevolence, the hufbandman,
phyfician, lawyer, merchant or mechanic, can no
more be religious, than the miniiler can. We are
not to fuppofe, that religion mull be a fpiritual
and dilinterefted thing in fome people only, and
may be a felfifti and worldly thing in all others.
It muft be the fame in all ; and the general nature
of it is not in the leaft altered by the particular bu-
finefs we purfuein life. One man is as much bound
as another to regard the temporal happinefs and eter..
nal falvation of his fellow mortals, and to contrib-
ute, in his place and according to his ability, to the
promotion of them. This command of the gofpel
refpefts not merely particular chara6l:Qrs,butChrir-
tians in general. " Whatever ye do, do all to the
glory of God give no offence pleafe all men in
all things, not feeking your own profit but the pro-
fit of many, that they may be faved."
SERMON XXX.
E5HESIANS iv. 29.
Lei no eorrupt sornmunication proceed out of your
mouth, but that which is good to the itje of edifying ^
that it may minijltr grace to the hearers*
JN this, and in the preceding and
following verfes, the Apoftle inftrufls us, how the
renewed Chriftian ought to walk, that he may
prove the fmcerity of his heart, do honor to the re-
ligion of Chrift, and ferve the intereft of his fellow
men.
Having affumcd the new man, which is created
after the image of God, he muft put away lying,
fpeak the truth to his neighbor, rule well his paf-
fions, and give no place to the devil : He muft de-
fraud no man ; but by induflry in his calling,
provide an honeft fupply for his own v/ants, and a
charitable relief for the needy and helplefs : He
mull govern hi<5 tongue with wifdom, and order his
fpeech with gravity, that he may not corrupt the
manners, but aflill the virtue of thofe v/ith whom
he is converf .nt.
The general end to which we muft: direcl our
fpeech is, " that it be good to the ufe of edifying. "
In purfuance of this defign, we muft avoid luch
communication, as would corrupt the minds and
A A 3
378 Duties of the [Serm. XXX.
manners of others ; and, on the other hand, we
mud fo fpeak as to miniQer grace to the hearers.
We-will fhew, fir ft, what is this corrupt com-
munication, which we muft avoid ; and, fecondly,
in what manner we may minifter to the edification
of thofe whom we converfe with.
I. We will, firft, confider, what the communi-
cation is, which the Apoftle cautions us againft.
Corrupt communication ftands here oppofed to
that which is profitable for edifying, and which
m.iniflers grace to the hearers. It muft therefore
intend fuch difcourfe, as would corrupt the prin-
ciples, and vitiate the manners .of thofe who hear
"As it was the defign of the Creator, that we
fhould live together in fociety, fo he has made us,
rot only capable of com.municating our thoughts,
tut fufceptible of impreflions from the thoughts
xvhich are communicated to us. The mind is in-
fluenced to a virtuous or vicious choice by the
thoughts. And as good thoughts fuggefted to us,
aid a virtuous choice, fo the fuggeflion of evil
thoughts tends to a vicious choice. Every kind of
difcourfe, which offers arguments in favor of fin,
which flrengihens the operation of dangerous fen.
liments which excites evil defires and inclinations
or weakens the motives to virtue and piety, may
b^ called corrupt communication, becaufe it tends
to corrupt good manners.
David fays. " I hate vain thoughts, but thy law-
do I love." He confiders the indulgence of vain
thoughts ns inconfiflcnt with a real love of. and
hnrerc obedience to the law of God. Now if evil
thoughts, however iuggefltd, arc dangeious, pe-
culiarly [o arc thofe luggcfled in converlation ; for
thcfe we receive as thoughts whicli have already
cxiflfd in th..' minds of others in the mind.s of
( hnflian p;ofclIois. If we cdc'. m the perfon who
luggefted them, thcic in then a prelumpiion ia
Serm. XXX.] Chrijlian Religion, 37^
their favor. They come to us, not fimply as
thoughts, but as thoughts recommended by exam-
ple. Chriftians, therefore, (hould be careful that
no corrupt communication proceed out of their
mouth ; for, coming from them, it tends much
more to corrupt the hearers, than if it came from
perfons of a different chara61:er and profelfion.
X. We may underfland the Apoflle as caution-
ing us againii all loofe and licentious language.
The precepts, inftitutions and doftrines of the
gofpel uniformly diffuade from vice, and urge to
pu'ity of heart and manners. If, in our conver-
fation, we throw out fentiments, which contradict
this holy defigu fentiments which lower the terms
of falvatioh, weaken the obligations to virtue, and"
make vice appear Icfs infamous or dangerous, than
the gofpel reprefents it if we call in queflion the
irriportant truths of religion, make light of divine
inftitutions, and treat with an air of contempt a
(Iri^lly virtuous and godly charadler, our commu-
nication is corrupt in its nature, and pernicious ia
its tendency.
2. Enticing \?iUgndi^e_ is foibidden.
*' They who therafelves rejoice to do evil, de-
light in the frowardnefs of the wicked." The
r^umbcr of tranfgreflbis is fome defence againfl the
reproaches of the worU, and iome fecurity againll
the upbraidings of confcience. Hence, determined,
finners are induRr^ous to draw others into a part-
nerfhip with them, ijut Chrim'ans profcfs 4:o have
put off the old man, and to have put on the new
man. It may therefore be c^cpetrcd of them, tint
they fliould be grie\'ed when they bcliold the
tranlgrefiionsof the wicked, and be humbled v.'hcn
they fee the falls of their fellow Chriftians. Sure-
ly they will not lie in wait to deceive they will
not firemgLiicn the hands of evildoers they wilh
not caule a brother to oifend, nor rfjoicc eve!?.,
when an enemy falleth.
A A A
380 Duties of the [Serm. XXX.
3, Corrupt communication includes all kinds o
t;^m difcourfe all fuch language as offends Chrif-
tian fobriety. ferioufnefs and gravity, favors of pro-
fanenefs and impiety, or borders on obfcenity and
lewdnefs. The Apoftl-^ recommends fuch fpeech
as minifters grace to the hearers fuch as is favory
and grateful. To this he oppofes corrupt fpe*;ch
that which i^ offenfive and difgullful to the fober
and virtuous that which indicates a carnal tafte,
and tends to vitiaie and debauch the hearers. This
corrupt, communication he more fully explains iri
the next chapter. *' Let not uncleannefs be once
named among you, xvho are faints, neither filthi-
nefs, nor foohih talking, nor jelling, which are not
convenient."
The Apoftle fpeaks, as if he would not fufpedl;
that a profeifor of religion can addict himfelf to^
this kind of language. He inti^iates his fears,
however, that in fome unguarded hours ; in fome
feafons of uncommon cheerfulnefs, one may hap-
pen to be betrayed into it. He therefore fays, *' Let
010 corrupt communication proceed out of your
mouth." Watch over your heart and tongue, ori
all occafions and in all companies, that you never
admit a fentiment which would pain your own
conTcicnce in the refle6lion; nor once let flip an ex-
preffion, v/hich would corrupt the minds of oi.hers
in its confequences. Remember that you are call-
ed [lints. Let your language be fuch as becomes
your charafter. Let not uncleannefs, foolifh talk-
ing, or hitter jcfting, be once uttered by you, in
fuch a manner as contradiiSls this facred character,
woynds the virtuous feelings of your Chrillian
brethren, or encourages vige among the loofer part
ol inariKirid.
St. James fxivs, *' If any man offend not in word,
the fame is a pcrfec^l; man, and able alfo to bridle
the whole body." David rcfolved, " I will take
hoed to my wnys, (hal 1 hn not with my tongue :
Serm. XXX.] Chrijiian Religion. gl
I will keep my mouth with a bridle/' The iiioft
watchful Chriflians may probably confefs, that
they fotnetimes have been off their guard ; and in
the free hours of fecial converfation have uttered
thofe things, which on fober rcfleiion, they would
wifh to recal. The rccolleftion of thefe heedlefs
moments {hould awaken a feverer caution. Saints
(hould remember that their reputation, their ufe-
fulncfs, yea, their very religion depends on the good
government of their tongue. " For every idle
word they mnfl give an account. By their words
they will be juilified or condemned. Jf they feem
to themfelves to be religious, and* bridle KOt their
tongue, their religion is vain."
II. We are, fecondlj', to coniider that commti-
jiicati.on, which is good to the ufe of edifying, and
which minilters grace -to the hearers.
The end of ipeech is, that we may be ufeful to
others, either by mutual converfation, public in-
ftru6lion, or fecial devotion. I'o regard this be-
nevolent purpofe, Chriflians are under fpecial ob-
ligations, as they have exprefsiy covenanted togeth-
er to afliil one another in the great concerns of re-
ligion and imn^ortaiity.
Solomon obferves, that ** the lips of the right-
eous feed many." The guod man's aim is not
merely to ferve himfclf, but to diffufe knowledge,
virtue and happinefs, according to the mea.fure of
his ability, and the extent of his influence. If he
would imparjt his bread to the hungry, and his rai-
ment to the naked ; no Icfs will he inilrucl the ig-
norant, warn ihe thoughtlefs and guide the waiv-
dering.
There are various ways in vvhich our fi-eech may
be ufeful to edifying.
1. Injlrutlion is ufeful to edifying.
Parents are to cdify their cliiidrcn by teaching
them the commandments of God, and talking of
ihem, when they fit in the houfq, and vAim they
38a! Duties of the [Serm. XXX.
walk by the way, and when they lie down, and
when they arife. They muft early begin this im-
portant work, while the minds of their children are
tender, and before corrupting fentiments and ftu-
pifying habits have gained a preoccupancy. And
confidering the pronenefs of youthful age to forget
religious inllrudlions, and the dangerous tempta-
tions which attend that critical period, they muft
often repeat the fame things, giving line upon line,
precept upon precept, here a little, and there a,
little.
Minifters are to edify their hearers by explain^
ing, urging and applying the great truths of the
gofpel. They are to warn every man, and teach
every man in all wifdom, that they may prefent
every man perfe6l in Chrift Jefus. They are in
meeknefs to inftruft, not only fuch as love the
truth, but thofe alfo who oppofe it, if peradven-
ture God will give them repentance.
Private Chritiians fhould edify one another.
They who are flrong muft bear the infirmities of
the weak. 7'hey who have knowledge muft con-
defcend to men of low eilate, inform their under-^
ftanding and corre6l their miftakes.
Much difpuiing about religion contributes little,
to godly edifying. Difputes are ufually intended
rather for gaining a vi6lory, than for giving or re-
ceiving ufeful information ; and ihey are oftener.
conducted with worldly pride and confidence,
than with Chriftian meeknefs and fear. Hence
they terminate in bigotry and alienation, rather
than in knowledge and charity. But i^ Chriftians,
laying apart difputation, would freely and affec-
tionately converle together on the important fub-
]e6ls of religion, they might greatly aftift one an-
other in their fpirilual concerns, and mightily ad-
vance the common intcrcffi of trutli and holinefs.
Some have more knowledge and greater abilities
than utiiers ; and even weak Cliriftians, deeply ex-
Serm. XXX.] Chrijlian Religion, 383
perienced in religion, may often communicate uTe^
ful and important thoughts to their wifer brethren.
We fliould always ' be ready to give an anfwer to
every man, who aflcs a reafon of the hope that is ia
us, with meeknefs and fear."
2. Reproof, conducted with prudence, is ufeful
to edifying.
It is a command of the la\v of Mofes, " Thoa
fhalt in any wife rebuke thy brother, and not fuf-
fer fin upon him." It is a command of the gofpel
of Chrift, " If thy brother trefpafs againCl thee, re-
buke him ; and if he repent, forgive him."
Chriftians are to watch over one another, not
with jealoufy and hatred, but with candor and love
not that they may efpy faults vv^here there are
none, or publifh thofe which they find; but that
they may give feafonable counfel and reproof,
when there is occafion, and thus aid each other's
repentance and amendment.
Reproof is a duJy too much negle6led. A main
caufe of the negle6l, is the difagreeablenefs of the
ollice, and the fear of offending. One reafon why
it (o often offends, is the imprudent manner and
unchriflian temper vv'ith which it is adminiftered.
The man who leldom reproves another but in a
paflion, will always be fufpetted of prejudice, when
he attempts to reprove, and therefore will rarely
meet with fuccefs. But if Chriftians wuuld ufe
more ppennefs and freedom inconverfation,' would
be more meek and gentle in their manner of ad-
rlrefs, and would ihernfelves aft more agreeably to
the reproofs which they give to othtrs, they v/ould
find the work more cafy.kfs otrenfive, and attend-
ed with better cflefts.
3. Exhortation is good for the ufe of edifving.
'Exhort oneanoiher daily," fays the Apoflle, ''left
any be hardened through the deceitfulnefs' of fm.
Comfort yourftlves together and edify oneanother.
Confider one another to provoke uulQ i<?Vv ar,d to
384 Duties of ike [Serm. XXX.
good worts." We are " to warn the unruly, com-
fort the feeble minded, fupport the weak, and be
patient to all men."
4. Chriflians may often edify one another by
communicating things, which they have experienced
in the courfe of the religious life.
We are not to make the experience of others the
ftandai-d by which to judge of our ftate ; nor our
experience the ftandard by which to judge of their
Hate. A communication of experiences with this
view, far from being ufcful to, is inconfifl'ent with
godly edifj'ing. This is to put human experience
in the place of divine truth. Neither ought vve to
communicate, to others the fecret exercifes of our
minds, for the fake of gaining their efteem and ap-
plaufe. This is the fame vanity which made the
Pharii'ees pray in the corners of the flreets, and
found a trumpet when they did their alms. Nor
ought we to demand from others an account of
their fecret exercifes for the fake of judging theii\
hearts. We are to judge nothing before the tinie.
Secret things belong to God. There are many
things, in the experience of every good man,
which are not proper to be communicated to
ttje world. We are bound to hope favorably of
ail, who, having made a good profeffion, appear
to walk agreeably to it. Concerning the real pie-
ty of our brethren we can have no evidence, bus;
what is external. Whatever information they
give us of the fecret exercifes of their hearts, the
information is external ; it is, at mofl:, but a ver-
b il profeffiOn ; and we may as well diilruft their
i'mceriry m this, as in any other profellion which
they makc
But then, there are many cafes in which it is
excf cdin'j'v uftful for Chriflians to lav before oth-
'rs their temptations, fen is, doubts and infirmities,
in order to obtain fuifable counfel and advice.
They who are confulted may, in fuch cafes, often
Serm/XXX,] Chrijlian RtUgion, 385
Ilrengthen and comfort their brethren by informing
them what trials and confliSs they have experienc-
ed, and in what manner they rofe above them.
And while they thus encourage their brethren,
they may gain frefh fupplies of ftrenglh in their
own fouls. This friendly communication awak-
ens mutual interceffion, enliveus Chriflian affec-
tions, and warms a godly zeal.
5. Converfing on religious fubjefls in general, is
good for the ufe of edifying.
This tends to the mutual improvement of Chrif-
tians in divine and fpiritual knowledge. It ftirs
up their remembrance of things already learned.
It confirms rheir good refolutions. It roufes into
aftion the flumbering principles of piety and vir-
tue. It counteracts the deadening influence of
earthly objects. It relieves the foul from the dif-
tradions of worldly cares. ^'As. iron Iharpeneth
iron, fo a man Iharpeneth the countenance of his
friend. Ointment and perfume rejoice the heart,
fo doth the fweetnefs of a man's friend by hearty
counfel. The lips of the righteous feed many, but
fools die for want of knowledge."
We Ice the way in which we are to edify one
another. It is by avoiding all corrupt commuHi-
cation, and by uling that which is good, and which
may miniller grace to the hearers. Therefore, as
the Apoftle dirc6ls, " let us walk in wifiiom toward
all men ; and let our fpcech be always with grace,
feafoned with fait, that we raav know how we
ought to anfwer every man.
"We are called to be faints. We profefs to be
the fervants of Chrift, and members one of anoth-
er. We have covenanted together for mutual ed-
ification and comfort. We often meet in the
fame temple, take into our lips the name of the
glorious Jehovah, and of the holy Savior. Here
we implore the fame WefTmgs for each other, as
for ourfelves. Here we employ our tongues ia
3^6
Duties of the, CSc. f Serm. 5CXX;
prayers and praifes to the holy and merciful Crea-
tor, in the name of a crucified, rifen and interced-
ing Mediator. We often recal the pleaiing re-
membrance of this Mediator, by taking into our
mouths the fymbols of his body and blood. And
Ihall corrupt communication proceed out of
months, which have thus been employed ? Let not
bleffing and curfing, purity and corruption, iffue
from the fame lips. Let all our converfation be
good for the theufe of edifying, that it may min-
ifter grace to the hearers.
SERMON XXXI.
EPHESIANS Iv. 30.
And grieve not the holy Spirit of God, tuherehy ye are
fealed unto the day of redemption.
1 HIS paflTage (lands among the prac-
tical inftruflions and cautions, which the Apoftle
addrefifes to the Ephefian converts, and which oc-
cupy a large part of his epiflle to them. From an
anaiyfis of the context it will derive no fpeeiai elu-
cidation, and we hope it will need no other than
what may be given in the courfe of our obferva-
tions upon it.
I. It is here fuppofed that there is a divine in-
fluence neceffary to the falvation of fallen men.
No doctrine is more plainly taught in the gofpel
than this.
The conviBion of linners, and their renovation
to a holy temper and life, and the progrefs and per-
leverance of the faints in their religious courfe, are
in fcripture attributed to the Spirit of God, in fuch
terms and phrafes, as plainly import the necefli-
ty of his influence to efiFe6l thefe important pur-
pofes.
The operations of the Spirit, fpoken of in fcrip-
ture, often intend thofe extraordinary communica-
tions, by whidjji the prophets and apt)ft.les under-
388 Duties of the [Serm. XXXt,
ftood the deep things of God, foretold diftant
events, and performed fupernatural works. But
befi-^es ihefe, it alfo fpeaks of an influence and af-
fiftance of the Spirit alike neceffary {or all men,and
alike common to all good men.
If wfe believe ourfelves dependent on God for our
natural life, and its daily fupplies ; for wifdom to
contrive and ability to purfue our ordinary buli-
nefs ; it would be abfurd to deny our dependence
on him for the principles and fupports of the di-
vine life, for fecurity againft temptations, and
our fafe conduct through this dangerous world, to
the kingdom of glory.
We are not to conceive of the common influ-
ence of Providence, or of the fpecial influence of
grace, in a manner vi^hich contradifts our moral
agency ; for God treats all his creatures agreeably
to the, natures which he has given them. But if we
fuppofe that the concurrence of Providence m our
common labors is confident with our freedom, as
well may we fuppofe that the conrurrence of his
grace in our religious duties, is confiftent with our
freedom. If we believe that the motives and ar-
guments which we propofe to one another j may in-
fluence the human mind without controling its
liberty of choice, we muft believe that God can
open the mind to the admiffion of motives pro-
pofed, without controling this liberty.
II. The influence of the holy Spirit, is expreffed
in fcripture by a grea^ varidv of phrafes.
Chriflians are faid to be born of the Spirit r<r-
izczved.fanci'Jiid and Ifd by the Spirit to be anoint-
rd andjiiled with the Spirit, and to be the temples
m iv'hich the Spirit dwells. In our text, and in
fevcral other places, they arc faid to be fe.dled }fy
lliC Spirit.
Sealing in common ufe, is the imprefTion of the
iiri;ige or likencfs of on- thing u])(m another. A
i>al imprell'ed on wax, leaves there its own refem^
Serm. XXXI.] Chrijlian Rel'gion. 389
blance The Chriftian fealed hy the Spirit re-
ceives the divine image on his heart. The word
of God is the feal the holy Spirit is the firalcr
and the heart of man the fubjel. When the Spir-
it fo impreffes the truths of the gofpel on the hu-
man mind, as to transform it into the divine im-
age, then it is faid to ht feaUd by the Spirit. The
plain, literal meaning of the phrafe is, that be-
lievers, by the influence of the Spirit accompany-
ing the word of truth, are renewed after the image
of God, aflimilated to the prA:epts of the gofpel,
and wrought into that temper of goodnefs, right-
eoufnefs and truth, which is the fruit of the Spirit.*
III. Believers are faid to be fealed unto the day of
rednnption.
There is a tvrofold redemption fpoken of in the
gofpel ; the redemption of the foul from gnilt hy
the remiffion of (in ; and the redemption of the
body from the grave, and its reunion with the
foul at the glorious refurre6lion. The former is
mentioned in this epiille, chapter i. 7. "In Chrilt
ye have redemption, through his blood, the forgive-
nefs of fills according to the riches of God's grace."
'i'hc lattcr, in Romans viii. 23. "We who have
the lirfl fruits of the Spirit groan within ourfelvcs,
waiting for the adoption, to wit, the i-edemption of
the body." This is the redemption which the a-
poflle intends in our text. Of the fame he fpeaks
Chap, i, 13. "After ye believed, ye were fealed
Vv-ith the holy Spirit of prornife, which is the ear-
nefl of our inheritance, until the redemption of the
purchafed poffcffion."
The felicity of the heavenly Rate confifls in pure
andfpiritual tempers and exercifes in nearnef:j
to, and communion with God in the devout
contemplation of his charafter, government and
v/oiks in the performance of fuch fervices as are
aOigned to all in their refpeftive fpheres and in the
* Sec Ssfifflo.N VII.
390 * Duties of the [Serm. XXXI.
pleating interchange of benevolent afFeftions and
kind offices for the common advancement of
knowledge and virtue. For fuch a ftate none are
prepared, while fin has dominion over them.
Flefhly lufls, impure afFeftions and malevolent
paflions are utterly inconfiftent with admiffion to
fo glorious a world. Nothing can enter thither
that defiles or works abomination. In the holy
place he only can (land, who has clean hands and
a pure heart. The fealing or fan6lification of the
Spirit is therefore a necelTary preparation for heaven.
It is alfo an evidence of our title to heaven an
earneR of onrinheritanceintbepurchafed poflTeflion.
The inheritance is promifed to the puve in heart.
When we find in ourfelves this charafter, we may
appropriate the promife. " Blelfed are they that
do the commandments, that they may have right
to the tree of life, and may enter through the gates
into the city." If the Spirit of God dwells in us
by his fanftifying influence, wc may conclude, that
this Spirit, which has quickened to righteoufnefi,
our fouls once dead in fins, will alfo awaken to im-
mortality thefe bodies fleeping in the dull.
It is only in this way that the Spirit is an earned
and feal of our future redemption. The evidence
of our right to the inheritance is not communicat-
ed bv immediate difcovery, but obtained by dili-
gent inquiry. The tellimony of the Spirit, that we
are heirs of glory, confifts inthat work of the Spir-
it, which qualifies us for g'ory. We are then to
conclude that we have the Spirit, when we are con-
scious of rhofe tempers which are the fruits of the
Spirit. We may then believe, that we are heirs of
God's kingdom, when we poffefs that righteoufnef*,
peace and joy of t)ic Holy Ghofl, by which his
kingdom is diflinguifhed from the world.
IV. The apoftle fpeaks of the Spirit, as being
grieved, when wc al in oppofition to his influence,
"' Grieve not the holy Spirit of God."
SRM. XXX!.] Chriflian Religion. 35 \
Joy and grief are attributed to the divine na-
ture, not as expreffive of any real emotions of paf-
fion, like thofe which are raifed in us by fticcefsandl
difappointment ; but dnly as, importing in accem-
modation to human conceptions, the wonderful ef-
forts of divine goodnefs, mercy and love. As we
are grieved, when we are difappointcd in our en-
deavors to make others happy, and when our be-
nevolent intentions are treated with contempt and
ingratitude; fo the fpirit of God is reprefented as
being grieved and difappointcd, when his friendly
and gracious influences meet with oppolition and
refiflance from us. God's Spirit is called the
Spirit of grace, in regard of his readinefs to afFift
us in the duties, and fupport us in the difficulties
of the religious life. The Great Parent of our na-
ture is more forward to give his holy Spirit to them
who alk him, than we are to anfwer our children's
cries for bread. So much does his goodnefs fur-
pafs the highefl inftances of parental love, that, ill
compjrifon with him, the moft affedionate earthly-
parents are called evil. The grace of God's Spirit
is cxprefled by his firiving wiih men. He is be-
forehand with them in his kind offices. He comes
to their door and knocks. Ho continues his ad-
drelfes, even after he finds oppolition. Me is re-
luftant to leave them to the evil imaginations of
their hearts. Yea, they who rebel againft his gra-
cious motions, are faid, not only to grieve him,
but, by a bolder metaphor, even to vex him. Final
oppolition is called doing defpite to the Spirit of
grace. No language can more ftrongly than this,
exprefs God's abundant mercy toward us, and his
wonderful grace to affill us in the mighty Concern
of our lalvation.
Great encouragement have we to feek for, and
rely upon the grace of the holy Spirit for every
purpolc of the relis^ious life. We may ccmcboid-
B B 2
392 Duties cf thi [Serm. XXXl.
]y to the throne of grace for help in the time of
need.
How' dangerous muft it be to continue in a
courfe cf Avickednefs ! This is nothing lefs than
to oppofe, grieve and vex the Spirit of God ; that
kind, benevolent Spirit, Tvho drives with us. ' Of
how fore a punifhment Ihall he be thought worthy,
who does defpite to the Spirit of grace ?" " Ven-
geance is mine ; I willrecompenfe, faith the Lord,
it is a fearful thing to fall into the hands of the
living God."
V. Here is a folemn caution againfl grieving the
Spirit of God.
This caution is mofl exprefsly given to thofe
who have already been fealed with the Spirit. But
it may alfo be applied to others to them, who,
though not yet the lubje6ls of his renewing opera-
tions, have, however, been favored with his com-
mon motions, in a viTxy of awakening and con-
viftion.
1 Hiall point out to you various ways in which
^\2n are chargeable with grieving the Spirit.
1. IndifPcrence and careleffnefs in religion is or)-
poliiion to tlie grace of God.
IFhii, Spirit ibives with men, he is not indiflFer
ent to th::ir happinefs ; and they ougdt not to be
in'li'Jcrent to their own. If he works in them of
his good plcafure, they ought to work out their
own falva-ioii with fear and trembling.
While they indulge an habitual negligence of
this important work, to which they are urged by
tlij motit ns of the Spirii within them, they refill
and cjricve him. He ftaads at their d^^or and
knocks ; if they open the door, he comes in and
v joices as a wekoinc guefli if tliey rcfufe his ap^
piic^'tions, he turns away grieved, as a defpiled and
rejeiltcd vifetant.
, Spiri;ual piidc giievcs the divine Spirit,
Serm. XXXI.] Chrijlian Religion. 393
The influence of grace is inftruftive and humb-
ling. It teaches man his emptinefs, weaknefs and
unworthinefs ; and excites in him earneft defires
after paidon and fan6lification. To them who
improve this grace, more is given. But a foul full
of itfelf, and relying on its own ftrength and holi-
nefs, will be fent empty away.
The man, who, under a confcioufnefs of his
guilty ftate, flatters himfelf with arf imagination,
that he may, at any time, when danger approaches,
renew his foul to reocntancc, treats the Spirit of
God with contempt. But he who is fenfible of his
dependence on the God of all grace, both for a
heart to repent, and for the blefling of pardon, will
feek the Lord while he may be found. And to
him, who thus humbly feeks, the grace of God is
pear.
The deceived hypocrite, who, trufting in his own
iighicoufnefs, thinks that he needs nothing, will
rsjetl the gracious counfels of the gofpel. Bat the
fincere ChriOian, feeling his own weaknefs, elleems
it his highefl privilege, that he may come to the
throne of grace for a fupply of the Spirit, And
God reCifteth the proud ; byt giveih grace to the
humble.
3. TI^ Spirit is grieved, when we neglect the
raeans appoinLt;d for obtaining his influence-
God has inllituied particular duties to be ob.
ferved by us with a fpecial view to this important
end. The fecret and focial worfhip of God, the
reading and hearing of his word, and the oblcrv^-
ance ol labbaihs and ordinances, are the means of
religion. The cflcnce of godlincfs confills not
in iheTe meani;, but in that holy temper aid life,
which they are defjgncd to produce. Th";!e du-
ties bccon:ie fubfervient Lo religion, n'^t merely bv
their natural tcndcnc}' to ad-'ance i: in Mir hcr.-is.
but lathcr as thev arc the appointed means el'
B'b q
394 Duties of the [Serm. XXXI.
obtaining the needful influences of the divint
Spirit.
God's gracious communications are not always
confined to thefe means. They are, however, his
ftated and ordinary methods of intercourfe with us.
*' Draw nigh to God," fays the Apoftle, " and he
will draw nigh to you." God has promifed, " In
all places where I record my name, I will come
unto thee ancf blels thee." Our Lord promifes his
fpi ritual prefence in the midfl of thofe, " who
gather together in his name." It was when the
difciples were together with one accord, in one
place, that the Spirit was poured upon them. John
* was in the Spirit on the Lord's day ;" and oii
that day he faw Jelus " walking in the midft of
the churches."
As the Spirit fandlfies and feals us by the word
of truth, fo that we may obtain this benefit, we
tnufl be converfant with the word. God begins
and carries on his faring work in men's fouls, not
by immediate revelations, but by his gracious con-
currence with their humble inquiries after truth
and duty. Hence the Apoftle joins thefe two cau-
tions, " Quench not the Spirit :" " Defpife not
prophefying."
To other means we mull add ferious meditation
on divine things, and careful examination of ouif
bearts. Thus we gain a knowledge of ourfelves, a
ftnfe of our wants, and an apprchennon of the im-
portance of fpiritual bleflings. While David was
muling the fire burned. In the multitude of his
ihoughts within him, God's comforts delighted his
foul. And all muft be accompanied with prayer.
" A(k and ye fhall receive," fays our Lord, " for
God giveth his holv 5>pirit to them who afk him."
Since thefe are the w^ys, in which God has di-
r<:(5ted us to feek, and t ncouraged us to expeft the
needful fupplies of his grace ; our difregard tQ
thc.tn may properly be faid to grieve the Spirit. It
Serm. XXXI.] Chrijlian Religion. 395
is a contempt of his oflFeied afiiftance an affront
to his kindnefs and love.
Ye, who live in the neglect of fecret prayer, and
fecial worfhip ye who are ftrangers to your own
hearts, and to the word and fan6\uary of God
confider, you not only difobey the exprefs com-
mands of God, but oppofe and grieve (hat Spirit,
who ufually, by thefe means, communicates him-
felf to the foul.
4. Oppofition to the flrivings of the Spirit is an-
other way in which he is often grieved.
There are times when fmners are impreffed
more deeply than ufual, with a fenfe of their guilty
and dangerous ftare, and of the neceffity of a fpeedy
repentance. There are feafons alfo, when true
Chriftians arc awakened to more lively affedions,
and more fervent zeal, than what they ordinarily
experience. Whatever may be cur chara6ler. fuch
favorable motions are to be improved. Our Savior
has taught us, " Whofoever hath, to him fhall be
given; but from him th.it hath not, fhall be taken
away even that which he feemeth to have." If we
difobey the calls and negleft the aids of the Spirit,
we oppofe and grieve him ; and what we have may
juftly be taken away.
We are not, indeed, implicitly to obey every
motion ftartcd in our minds, concluding it, at once,
to be divine. There may be motions fuggefted by
the power of imagination, or by the influence of
evil Spirits, which are not to be followed. We
fhould always remember, that the divine inlluence
is not by immediate revelation of fomething new,
and before unknown ; but by kind excitation to
that which is already revealed or commanded in
fcripture. How powerfully foever we may be urged
to a particular action, or line of condu(':l;, we are
not to proceed, until wc have examined the mat-
ter, and found it agreeable to the word of God,
Bb4
39^ Duties of the [Serm. XXXI.
By this rule we are to try all inward motions ; and
as they agree or ciifagree with this, we are to em-
brace or difcard them. To fufpend our refolution
until we caa obtain light in a doubtful cafe ; or
to refufe compliance with a fuggeflion palpably
unfcriptural, is not to grieve but pleafe the Spirit.
This is to follow reafon and the word of God.
But when confcience ftrongly remonflrates againlt
manifeil evil, or prelTes to evident duty, then op- .
pofifion or delay, is grieving the Spirit.
5. There are fome particular kinds of fin, which
are, in an eminent and peculiar fenfe, oppofite to
the work of the Spirit.
Among thefe may be reckoned impurity, intem-
perance, drffipation, and all the vices of fenfuality.
This is the language of the gofpel ; " They who
are fenfual, have not the Spirit." " Be not drunk
V ith wine, v/herein is excefs, but be filled with the
Spirit." You cannot be filled v/iih both. " Walls
in the Spirit, and ye will not fulfil the lulls of the
fiefh." When David fell into the grofs fin of im-
purity, God took from him the holy Spirit ; and
the unhappy offender loft for a time the joy of fal-
valion.
The indulgence of malignant paflions, as well as
of fiefhiy lulls, grieves the Spirit. The fruits of
the Spirit are love, peace, gentlenefs and mcek-
n.fs. Trie contrary tempers are the works of the
flefli, and dcfcend not from above, but are earthly,
lenfual and tlevilifh. Therefore to the cautirn in
the text, the Apoftle fubjoins a dilfuafive from all
biticrneis, wrath, clamor and evil {peaking, and an
cxliOrlation to kindncl^, compafiioii and mutual
ior!.',ivcncls.
Contentions 'nmong Chviflinns are oppofite to
the Spiiit, *' Yr arc builded together," fays the
Apofilc, ''for r.n habilaiion of God through the
Si;iiit." "' Walk wonhy of your vocation jn all
.'o'.vliiicfs, foi boiling one another in love, and
Serm. XXXI.] Chrijlian Religion, 39/
keeping the unity of the Spirit in the bond of
peace ; tor there is one body and one Spirit."
Cliriftians can no longer be an habitdtion of the
Spirit, than they are builded toge;hcr. They no
longer walk worthy of their vocation, than they
prcierve unity and peace.
Finally : Men grieve the Spirit, when they af-
cribe to him thofe motions and actions, which are
contrary to his nature.
If, under prcteace of the fpfcial guidance of the
Spirit, they blindly foMov/ every impulfe of a
heated imagination, every fuggeftion of the com-
mon deceiver, every motion of their own vanity
and pride, they profane and blalpheme his facied
name.
The fcripture dircBs us to prove every Spirit,
whether it be of God. If, inftead of trying the
Spirit which moves us, we rafhly obey every mo-
ticin that we feel, and afcribe to the Spirit of God
the tempers and alions which his word forbids,
we not only are guilty of great impiety, but lay
ourfelves open to fatal delufian.
To diUiiade us from thefa, and all other fins,
xvhat argument can be more powerful, than this
which our text propofcs ? ic is g'.ie'.ing the holy
Spirit, v;hcreby we are I'ealed to the day 01 redemp-
tion ; or, at lead, arc urged to fecure a fnarc in
the redemption. The offer of redempfion is made
without diilinQion. They only are already intc;-
efted in it, who have been renewed by the holy
Spirit. But even the unrenewed have been the
iiibjeOs of his con'.incing and av/akening inCu-
encv-^. It is not: neccllai V, that we ftiould wait to
afccitain our char.icler, before we apply to our-
ft'hfs the argument. Whatever our character i^;,
\\v. hr.vc at lead had ihc offer of redemption, bccu
ciiiltd to repent, and invited to fick the sjuce of'
:l:o Spinr, who i:; for^vard to dlvSi us in th;: rcli-
39^ Duties of the, iSc, [Serm. XXXI.
gious life. And who of us can fay, they have not
experienced his drivings within them ?
Let us remember, then, that the fins which have
been mentioned, as grieving the Spirit, are incon-
liflent with a clear evidence and fcriptural hope of
our interell in the great redemption ; and the in-
dulgence of them will moft certainly cut us off
from the glorious inheritance propofed. And if
we fail, alas ! we fhall fink under this additional
load of guilt, that we have purfued our own de-
flru6lion, in oppbfition to the flrivings of divine
grace ; and., while we have ruined ourfelvcs, we
have grieved God's compaffion and love.
Let finners, awed by their danger on the one
hand, and animated by their encouragement on the
other, flee from the wrath to come, and lay hold
on the hope fet before them.
Let faints, by a fteady faith in God, by a dili-
gent attendance on the means of religion, and by
the exercife of a holy temper, keep alive their
Chriftian joy. And let them walk as becomes
thofe who have the earned of the Spirit m their
hearts, and are waiting for the day of redemption.
SERMON XXXII.
EFHESIANS iv. 31, 32.
Ld all bitternefs, and wrath, and anger, and clamor,
and evil fpeaking, be put away from you, with all
malice ; and be ye kind one to another, tenderheart-
ed, forgiving one another, even as God for Chrifl's
fake hath forgive?i you.
In thefe and the preceding verfes,
the Apoftle defcribes the Chriftian life. To give
us the more accurate and jufl conception of it, he
(hews both what it is, and what it is not what
thofe pafTions and vices are, which we mull re-
nounce ; and what thole difpolitions and virtues
are, which we mall cultivate.
We are taught, as the truth is in Jefus, to put
off the old man, and to put on the new man. The
old man is corrupt, according to deceitful lufts ;
the new man is holy after the image of God.
The Chriftian thus renovated muft depart from
evil and do good put away falfchood, and fpeak
truth abhor all difhonefty and fraud, and work
with his hands the things which are profitable
allow no vain difcourfe to proceed from his
mouth, but fuch only as may be ufeful to edifi-
cation.
40O Duties of the J^Serm. XXXII.
In the fame manner the Apoflle, in our text,
expreffes that benevolent and Ibcial temper, which
Chriftians ought to exercife toward one another.
They are to put away anger, malice and evil
fpeaking ; and to be kind, companionate and for-
giving, in imitation of the mercy of God, who for
Chrill's fake hath forgiven them.
We will, firft, conlider what are the evil difpo-
fitions and manners vhich Chriftians are here re-
quired to renounce. We will then ftate and ex-
plain the oppofite virtues. And laftty, we will il-
luft;rate and apply the argument by which thefe
virtues are urged.
I. We will conlider the evil paffions, manners and
language, which the Apoftle cautions us to avoid
in our intercourfe with one another. " Let ail
bitternefs, and wrath, and anger, and clamor, and
evil fpeaking, be put away from you, with all mal-
ice."
1. We are to put away all bitternefs all fuch
paffions, behavior and language as arc difguflful
and ofFenfive to others, wound their tender feel-
ings and embitter their fpirits. It is an eafy and
obvious metaphor. We all know how bitter ob-
je6ls affett our organs of tafte. The bitternefs,
which the Apoftle intends here, is that conduct in
the focial lile, which a{fe6ls, in a fimilar manner,
ihe feelings (Cotkers. It is a metaphor which the
Icripfurc often ufef : A bitter afflitlion is a very
painful, grievous one. To be in bitiernefs of foul,
is to be in great angnifti. Bitter words are words
which deeply oiftiels the heart. A foolifh fon is
?\ bitternefs to her that bare him, i. r. he is a great
aftlidlion to hr r. We read of thofe whole mouths
are full of curling and bi'terneis of levere and re-
viling; langiinge. llufband-i arc direclcd to love
their wiv . .. ;.:id not be bitter again ft them. Bit-
tern-jfs is i:e;e oppolcd to a fmootli, kind and c-
bl'ging cariari-V' tov.aid inlinialc fric'idi.
Serm. XXXIL] Chrijlian Rzligion. 4bl
Chriftians are to put away all fuch bitternefs.
Under this metaphor may be comprehended a
roughnefs of manners, and feverity of temper a
captious, cavilling hamor a fpirit of oppoGtion
and contradi6lion, not only in great, but trivial
matters an alFuming, imperious behavior toward
friends and companions a difpofition to crofs
their will, and to criminate at a venture every-
thing they do, whether right or wrong a prone-
nefs to upbraid them with paft failings, and re-
proach them for innocent infirmities a perpetual
jealoufy of their intentions, and paffionate com-
plaints againll them for accidental errors, or even
fufpedled offences. Such treatment is a bitternefs
to thofe who have commoa feelings, efpecially if
they Hand in the more tender and delicate relations
of life I yea, in thofe relations, coldnefs and in-
difference are more painfully felt, than direft and
pofitive injuries in ordinary cafes. The happinsfs
of domeflic life depends on mutual affection and
confidence. That negle6b whi/:h betrays the want
of regard, embitters the connexion.
But perhaps no temper is more inconfiflent with
the felicity of fecial life, than what is commonly
called peevijhnefs. Tljere are fome v/lio are fubjcfcl
to fudden and violent gulls of paflion, in which
they fay and do extravagant things ; but whon the
cuft has blown itfelf out. it is followed with a com-
o
fortable calm ; and perhaps th:? clouds which had
been lowering before, are now wholly diffipated. -
vSo people, afflicted with epileptic fits, in the inter-
vals of their difcrder, enjoy tolerable health : But
peevilhnefs can never be eafy. It is a reftlefs ipir-
it, irritable at trifles, and difcharging its impotent
fpleen on every objeft in its way. Though its
force may, in general, be but languid, yet it is ex-
tremely troublefome and vexatious, becaul'e it nev-
er can be quiet itfelf, nor fuffcr others to be fo.
M^ni of violent paffion, like a mufke', arf? filcnt
4oa Vuties of the [Serm. XXXII.
after the explofion. But the peevifh are like wild-
fire, which keeps up a filly noife, and emits an in-
celTant fmoke, with little other effeft, tlian to dif-
turb the peace, and affli6l the eyes of thofe who
are near.
2. The i^poftle in the next place, mentions
zvrath and anger, as paflions which Chriftians muft
put away.
Thefe two words in our language, and in the
original, are of much the fame import. If there
is a difference, the former fignifies a heat of tem-
per ; the latter fignifies this heat wrought into a
flame. They both together exprefs the paflion
ufuall)' called anger, in all its criminal ftages and
degrees.
Chriftians fhould acquire fuch an habitual com-
mand of themfelves, as not to fufpefl evil without
evidence, nor be eafily provoked at real evil not
to fall into fudden paffion at trivial offences ;
much lefs, on mere jealoufy and furmife not to"
be angry without caufe, nor before they have ex-
amined the caufe, and found it fubflantial not to
indulge refentment beyond the demerit of the prov-
ocation, nor exprefs it in exafperating language
not to render evil for evil, nor take rafh meafures
for the redrefs of their wrongs not to brood over
their paffion, till it grows into rancor, obflru6ls the
exorcife of benevolence, and diverts the couife of
cood offices which are due ro mankind.
ID
T]ioup;h anger, confidered fimply as a fenfe and
feeling of the wrongs done us, is innocent and
natural, yet all the irregular and exceffive opera-
tions of it are finful and d-mgerous. They cxpofei
us, to numerous tranfgrcffions, bring on us new
teaiptationd, provoke Irefh injuries, involve us in
unncc'-flary perplexities, rob us of our peace and
fell enjoyment, and ditlurb the fccurity of all a-^
round us.
3. We nre to put away all malice.
Serm. XXXII.] Chrijlian Religion, 403
This is a degree of paffion beyond fimple anger.
It is a fixed, fettled hatred, accompanied with a
difpofition to revenge. It is anger refting in the
bofom, and ftudying to do mifchief.
The Apoftle by a natural gradation, rifes from
the lower to the higher paflions. Bitternefs is a fe-
verity and acrimony of temper. Wrath is this fe-
ve.rity put in motion. Anger is this motion accel-
erated into violence. Malice is this violence oper-
ating in mifchievous efFeds.
Our Apoftle, elfevvhere. with malice joins envy
and hatred, to fignify its ufual operations. *' We
were fometimes difobedient, ferving divers lufts
and pleafures, living in envy and malice, hateful
and hating one another." He fpeaks of the Hea-
thens, as " filled with all unrighteoufnefs, wicked-
nefs, covetoufnefs, malicioufnefs, Q.n\y, murder,
deceit and malignity."
Malice fometimes originates from a fuppofed in-
jury. In its firfl ftage it is only refentmcnt ; but
by indulgence it grows into hatred and averGon ;
and from thence it ripens into malignity and re-
venge.
Sometimes it takes its rife from covetoufnefs or
ambition. The man, whofe heart is devoted to the
purfuit of wealth or honor, is difpleafed with all
who feem to interfere with him. He is jealous of
their defigns envies their fuccefs views them as
his enemies entertains theworft thoughts of them
gives vent to his feelings, firft in obfcure infmuations,
then in bolder reproaches and by degrees works
up his mind into a malignity of temper, which not
only rejoices in their misfortune, but plots their
ruin.
Malice is a temper which every one condemns
in others, but few difcern in themfelves. It is a
fcIfJLiftifying paffion. They in whom if operates,
are blmded by its influence. They call it by an
iiifioccnt name. They cxcufc it on the foot of
404 Duties of the [Serm. XXXIl.
fuppofed injuries, or the fuppofed viletiefs of the
obje6l, and iheir own iuperior merit and import-
ance. It is the language of this pailion, " I do
well to be angry."
To Iccure our hearts from fo criminal a temper,
ive mull guard againft it in its lower flages, put-
ting away, all bitternefs and wrath.
As one of the common ways, in which malic6
venis itfelf to the prejudice of mankind, is reviL
ing and defamatory language, therefore, the Apof-
tle,
4. Exhort5 Chriftians to put away from them
cU clamor and evil fpcakirg.
By clamor he intends noify, com.plaining and
contentious language, in oppo/ition to that which
is foti, gentle and courteous.
There aie fome, who are clamorous from the fe-
rocity and ruggednefs of their tempers : And there
are others, who by uTe have acquired fuch a habit
of clamoroufnefs, that whetlicr they are in anger,
or onlv in carneft, tlieir lan^ua^e is much the fame.
When they give orders or inllrutlions, it is in a
manner, which, if it has any efl'ed;, operates only
on fear, not on the more ingenuous principles. If
any thing is done contrary to their intension, they
condemn it wita fuch precipitancy and noife, that
no excule can be miule, 01 be heard, if it is made.
Atfhcmofl trivial inad'.e: tenci^s ihey exclaim with
as rnucli vehen^cnce, as if (.-ne were fetting fire to
their houfe. Arcidcnial errors are imputed to the
wcrfl intention, and the oifendor is loaded with
the vilcfl epithet"
Such languasre is v.-hat the Apofllc calls clamor.
This is unrcalonahlc in any ; but peculiarh' mde-
cent in Chrifii.ms ; for lh;v profefs a religion,
which exhibits ior their imitaiion. the miideil and
Iweetcfl exaniplv's, and inculcates, ni its precepts,
moderation and geiJ',k;nefs, foft anfwers ?nd
Si^RM. XXXII.] Chrifdan Religion, 405
obliging mannere, graceful fpeech and winning ad-
are fs.
Bat what the gofpel more efpecislly warn^
Chrittians to avoid is evil /peaking.
There are indeed feme cafes, in which we may
fpeak evil of others. Public and notorious crimes,
the corruption of manners, and the degeneracy of
the timeSj may be fubjecls of difcourfe among
Chriftiaas in a way of lamentation, and for mutual
warning and excitement. The evil which vve know
-of another, we n'lay mention in a way of caution
to a ftranger, who, for want of information, might
be cnfnared. If we are called to bear teftimony
againfl a criminal before lawful authority, we are
bound to fpeak without referve, what we know rel-
ative tp the matter in queflion.
The frequent cautions in fcripture againft evil
fpcaking, refpecl nol cafes of this nature ; much,
lefs do they forbid us to fpeak to the offender him-
felf, in a vvay of friendly admonition and rebuke^
It is the command of our divine Lord, "If thy
brother trefpafs againfl thee, go and tell him his
fault betwixt him and thee. If he hear thee, thou
haft giiined thy brother."
But we fhould always remember, that to fpeak
evil of ariother is a nice and delicate matter.
That you may not in this offend, be pleafed to ob-
ferve the following rules:
Never believe, much lefs propagate an ill reporfc
of your neighbor, without good evidence of its
truth. Never lilteato an infa^mous llory handed
to you by a man who is a known enemy of the
perfon defamed, or who is himfelf infamous for
defaming his neighbors, or who is wont to fo\v
dilcord among brethren, and excite difturbances in
iociety. Never utter the evil which you know or
fufpe6l of another, till you have taken an opportu-
nity to expoflulate with hiin. Never fpeak evil cf
niotber while you are under the operation of envy
C <5
4oG Duties of the [Serm. XXXII..
and malex'olence, but wait till your fpirits are
cooled down, that you may better judge, whether
to utter or fupprefs the matter. Never exprefs the
evil whsch you would fay of your neighbor, in
terms too flrong, or in language which would con-
vey an exaggerated idea of his conduct. Never
throw out againft a man broken hmts and dark
innuendoes, which would leave the hearers to fuf-
pe6l any thing and every thing that ill nature can
I'uggeft. Never fpeak evil of your neighbor to his
known enemy, who wifhes for an occafion of flan-
der ; for he will certainly pamt the image anew,
and touch it oflF with bolder colors. In fhort ;
never fpeak evil of a man, when your fpeaking
may probably do much hurt, but cannot poffibly
do any good.
Thefe are reafonable rules : By a flii6l adher-
ence to them much evil fpeaking would be pre-
vented.
II. I proceed to obferve, in the fecond platfe,
the Apofile exhorts ChriRians to " be kind one to
another, tenderhearted, forgiving one another."
1. Chrillians are to be kind one to another.
The word fignifies fuch kindnefs as renders us
ufeful.
Kindnefs will not always gratify, but fometimes
crofs the wiQies of others. To gratify men's vi-
cious inclinations is not kindnefs, but inhumanity
not goodnefs, but injury.
Kindnefs wifhes well to all men, prays for their
happincfs and (ladies within its fphere, to promote
their interefl. It is forward to relieve diftrefs. It
will interpofe to vindicate an injured charader.
It will warn the heedlefs of their danger. It will
reprove vice, and lend its aid to promote knowl-
edge and virtue. In a word, it will do good, as
opportunities occur, occafions require and abilities
permit. . ,
S'sRM. XXXII ] Chrijtian Relig'icn. 407
2. Chriflians Oiould be tenderhearted ; or, as the
parallel expreflion is, in the epillle to the Co-
lofTians, they fhould put on boxveh of mercies. They
flioLild not be indifferent to the dangers-, and un-
feeling to the affli6lions of their fellow men, efpe-
cially of their fellow Chrillians ; but, with an in-
terefting fenfibility, weep with them that weep ;
burn for them who are offended ; hive com paflion
*)n them who are in t-ouble ; remember thofe who
are in bonds, as bound with them, and thofe who
fuffer adverfity, as being themfelves alfo in the
body.
They fhould not, however, be guided by a blind,
inftindivepity ; but by an habitual goodnt^fsofheart,
cultivated with reafon, improved by religion and
operating with difcrction. They fhould make a
diilinftion of objedls ; and while they commiferate
all who appear to be in affliction, they fhould re-
gard among them th.e difference of charatlers and
circumflances, giving a precedence to the mofl ne-
ceffitous, the mofl fiiendiefs, and the mofl virtu-
ous ; and Ihouid exercife their charity in ways
conuftent with other obligations and the general
good. The Apoflle adds,
3. That we are io forgive one another.
In this imperfel (late, offences will come. If
ihtrrefore we hope to live comfortably in fociety,
we muff cany with us a peaceable and forgiving
fpirit.
Forgivenefs docs not oblige us tamely to fubmit.
to every infult, and filent!)' to bear every injury.
There are wrongs fo grofs and oppreffive, that juf-
ice to ourfelves demands redrefs. And there arc
feme infolerrt offenders, whom nothing br.t the
terror of human punifhmcnt will reftrain. ^Vheri,
and how far we may apply to the lav/s of locietr
for the redrefs of, or for proteflion againd pcrfonril
jrrurios, wifdom is profitable to direct.
c 9.
40-8 DiUiei of the [Serm. XXXIL
Bat under the influence of that forgiving fpirit,
which the gofpel inculcates, we fliall, on our part,
be careful to injure no man ; and if, through in-
advertence, paffion or temptation, we have done a
wrong-, we ffnU, on refle6lion, be willingr to reoair it.
To thofe who have injured us we fhall maintain good
will and cxercife forbearance, as far as our own and
I he common fafety will allow. We fhall be grieved
for their jmilt, as well as our own lofs ; and wilh
(licir repentance, rather than their^ punifhraent. >
II there is hope of reclaiming them, we lh<All treat
them with miidnefs, rather than feverliy, thinking
it better to win them with <ioodnef>, than fubdue
ihem with power. We fhall make fome allowance
for their millakes and temptations, and give fome
wci:^;hi: to excufes in their behalf, not fufpedingthe
".Vol il, but hoping all things. Providential diia-
bihties will iuccelsfully pleadforour forbearance;
and propolilions of adjuflrnent will be heard with
candor. A credible repentance will rcinflate them
;!i our favor and cliecm ; and tliough they con-
tinue iinplacable, they will have a (hare in our be-
nevolence and prayers.
111. Wq. are, in the lafl place, to apply the ar-
gument, by which the Apoftle urges us to this kind
and iorgiving cariiagc. " God for Chrid's fake
liat'ii loikHven vou."
Memcmber, Chriftians, what ye once v/ore fin-
nr;s enemies to God by wicked works under his
holy dilploafare, and expofed to everlafling death.
Think how ye were brouglit out of this deplorable
Hate r.ot by yvour own works, but by the forgiv-
ing m:i"cy of God. " It is God who hath forgiv^en
}(>i]." Tliougliyour repentance was the condition
on whicli pLirdon was vouchl'afed to you ; yet,
C(Ki;i.l.,'r, this pardon was granted, not on the
giound of any intrinfic obiiga'ory worth in your
.c;;enta:ice, but in 'Jjc ground of Chrill's media -
:ij:\ v/h-j voluuuiriiy faltered fur your fins, ciYcx-
SER^. XXXil.] Chrijlian Rdigion. 409
ing hinifclf a facrifice to God for a AvceLfmelling
favor. " God for Chrijt'sjak," hath forgiven you."
This wonderful in fiance of divine mercy is per-
tinently urged on Chriftians as a motive to mutual
forgivenefs. God abundantly pardons .Even
where fin abounds, his grace ?iiuch more abounds.
He propol'es forgiventfs to all finners without dif-
linftion, and on the fame gracious terms, fic for-
gives great fins as well as (mail, and repeated tranf-
grcffions. as freely as the firft. He rencv/s the
tenders of his mercy after multiplied reje6lions, and
waits _to be gracious. He forgives without coni-
penfation for injuries done him : he requires only
that humiliation and penitence of foul, which are
necelTary preparatives for his gracious pardon.
He forgives, thoui^h he needs nothing; from us, and
our lio-hteournefs cannot be jr-in to him. He
makes the hrfl advances (o a reconciliation. lie
calls us to repentance, and even flrivcs v>i;h ur-,
that xve may be perfuaded to turn and live. He
has redeemed us at a great price, even by the blood
of his own Son, whom he ha(h fct forth to be a
propitiation, that he might be jail and the juHificr
of them who believe.
Let this example of divine meicy pcrfuadc us to
put away all bitternefs, anger, malice and ( vil-
foeakina. ''^nd to be kind, tenderhearted, ior;nvin;;r
one anotJicr.
After our Lord has forgiven us a debt of Sen
thoufand talents, fhall we think it much to remil to
a fellow feivant a debt of a few pence ? If wc 'nave
received the pardon of all our pall lins, and hope
through grace to obtain (lie remifiion of our fuiui^
oiirr,. (hall we be rigcn-o'is and implacable to our
Icliov.' hnners ? I,ct us remember, that an unirirr..
cifui, unio'givin*:^ temper is an evidence that wc
never ha\'e really repented of our fins, and thit:
confequently tvc Hill li(v under the guilt of t'iem
:;!!. He wlio fliews no mercy, fliall have j'ujgrnen.L
C c o
410 Duties of the, Be. [Serm. XXXIL
without mercy. He who forgives not an oflFending
brother, will not be forgiven of his heavenly Fa-
ther.
" Put on therefore, as the elecl of God, bowels
of rnercics, kindnefs, humblenefs of mind, meek-
iiefs. longfuffering, forbearing one another, and
forgiving one another, if any man have a complaint
againfl any ; even rs Chrifl forgave you, fo alfo
do ye. And above all thefe things, put on chari-
ty, which is the bond of perfeftnefs ; artd let tli?
peace of God rule in your hearts, to which alfo yi
are calkd in one body."
SERMON XXXIII.
EPJiESIANS V.
Be ye therefore followers of God as dear children, and'
walk in love ; as Chrijl alfo hath loved us, and giv-
en himfelf for us an offering and a facrifce unto
Gcdjor afcueetfrnelling favor,
iM the preceding verfes the Apoftle
inculcates on his Ephefian converts, feveral virtues
and duties, as being the genuine fruits of the new-
creature ; and then, in our text, he futns them all
up in this general dire6lion, " Be ye followers," or
imitators, '' of God as dear children " The imita-
tion of God comprifes ail the virtues before enume-
rated and enjoined, as truth, jufticc, purity, good-
nefs and mercy ; for thefe are particular branches
of the divine charafter. Among thefe the Apoftle
fele6ts one mofl eminent and glorious part of God's
r.havacler, which he diftinftly recommends to imi-
tation " Walk in love." And he fubjoins an
argument which ought to have peculiar weight wich
Chriltians. " Walk in love, as Chiift hafh loved;
us and given himfelf for us."
The Exhortation and the Ar|um.ent, we will
confider dillin611y,
I. We will confider the Exhoriation. '"' Be y^
followers of God, and walk in I'^S'e."
C c 4
412 Duties of the [Serm. XXXIII.
The goodnefs of God is the glory of his moral
charaftcr. When Mofes prayed, " Lord, fliew me
thy glory;" this was the divine anfwer, "1 will
make all my goodnefs pafs before thee."
Language affords not ftronger terms, or higher
exprciiions, than thofe in which revelation def-
cribes the goodnefs of God. " He is good to all,
and his tender mercies are over all his works."
'' He daily loadeth us with benefits, and we know
not the number thereof ; if we would count them,
they are more than the farid." His goodnefs is
conftant ; " it endureth forever ; it fainteth not,
neither is weary." It is exercifed toward the mofi.
unworthy creatures, in the moft difintercfted man-
ner, without hope of a recompenfe. Compared
with him, the mod baunliful among th^e fons of
men, are evil : Even parental goodnefs finks and is
loft in the comparifon.
Many wonderful inftances of God's love to men
the fcripture adduces to raife our admiration and
gratitude. Eut the moil wonderful of all thab
which awakens the loudeft fongs of angels, and
fhould excite the liveiieft; praifes of men, is the
gift of his Son for the redemption of our guilty
race. " In this," fays St, John, " was manifefted
the love of God toward us, becaufe he fent his only
begotten Sou into the world, that we might live
through him." '' Herein is love." In this word is
compiehcnded the whole divine characler. ' We
liave known the lovt that God hath to us. God is
love. A"nd he that dwelleth in lov^^ dwelleth in
God, and God in him."
From this divine example the fcripture infers
out; obligation toiove our fellow men. *' Let us
iove one another, for love is of God ; and every
one that loveth is born of God. He that loveth
iiot, knoweth not God, for God is love. God ga\^e
his cnly begotten Son, that we might live through
SiRM. XXXIIL] ChriJiia-xRdigmi. 413
him : If he fo loved us, we ought to love one an-,
other."
Love is the highefl and nobleft virtue in the
chriflian fyfiem. To be merciful as God is merci-
ful, is io be perfel as he is perfeQi. Charity is the
bond of perfednefs. Chriftians are therefore re-
quired^ " above all things to put on charity"
' abnve all things to 'have fervent charity atnon^
thumfelves." This is called " the end of the com-
nidndnient" " the lulIiiliDg of the law''' " the
fum of the law and the prophets," Faith, hopa
and charity are all great ; but the greaicfc of thefe
is charity. In the gofpel climax; of ^ virtues,' you
fee brotherly kindnefs and charity flanding at the;
top. Thefe complete the order of graces, and fiil-
ifii the charatter of tbe ChriRian. The graiid de-
cifion of characters, at the laft day, will be mads-
}yy a particular inquiry into the cxercites of this-
virtuc. He who has this, the greatefl of all vir-
" o
tues, has the other ; and without this all preten-
fions to religion are vain. For this reafon, whei^
the Apoille exhorts us to be followers of God, he
particularly reminds us, that we mull walk inlovc.
We proceed,
11. To confider the Argument, by which the A-
pollle prelfes his exhortation. " Walk in love, as
Chnfl: aifo loved us, and gave himielf for us an
oflFeiing ai2d a facrifice to God for a fweetrmeiling
iavor."
The fufferings of Cbrift for the fia of the world
were typified and anticipated in the facriSccs and
offerings inititmed under the Mofaic law. Hence
the languag<?of that difpcnfation is adopted in the
gofpel ; and the deaiii of Ch rift is called " a facri-
ilce and an offering (o Cod."
" Chnff was Jacrinccd for jjs.'' He fuffered
death on the crofs in our behalf and for our iake^,
that we through his bioori might obtain everlaiting
i'llvation, This is the uniform lanffu-g-e of the
414 Duties of the [Serm. XXXIII.
gofpel. '* He who knew no fin, was made fin for
us, that we might be made the righteoufnefs of God
in him." " He once fuffered for fins, the juft for
the unjuft, that he might bring us to God." " He
bare our fins in his own body oa the tree, that we,
being dead to fin, ftiould live unto righteoufnefs."
" He gave himfelf a ranfom for us ; and we
have redemption through his blood."
" The wages of fin is deaih." This is the juft
dement of, and the legal fentence againft the tranf-
greffion of man. The wifdom of God has feen fit
to ordain, that without the fhedding of blood there
ftiould be no remilfion of fin. The great ends of
God's moral government required, that there ftiould
be feme folemn difplay of his juft and holy wrath
againft the difobedience and rebellion of his fub-
jeds. To have executed deferved punifhment on
the offenders themfelves would have been forever
inconfiftent with their admiftioa to pardon and fa-
vor. Therefore, that they might be forgiven in a
vv-ay agreeable to the great and benevolent defign
of God's government, he was pleafed to appoint
and accept an atonement for their guilt. '' He fct
forth his Son to be a propitiation, that he might be.
juft, and the juftifier of them that believe."
^' Chnl\ gave himfelf tor us." He, freely and of
liis own choice, fubmitted to all the pains and in-
dignities, which attendeda death on the crofs ; and
he bare them all with refignation and patience,
that thus he. might fave us from rhe wrath to come.
Here was a full difplay of his love. The Apof-
tlc fays, " He loved us, diud gave himfelf iox us."
He who is th Son of God, the brightnefs of his
glory He by whom all worlds were made, and
who upholdeth all things by the word of his pow-
er, He gave What did he give ? Not one of his
ijrcatuies not an angel not a world but, what
x;; more than all worlds, he gave HIMSELF
Serm. XXXIII.] Chrijllan Religion- 415
for 2<5, an inferior order of intelligences Ilnners,
rebels, under fentence of condemnation.
He gave himfelf, not merely to bccomye a man,
and dwell on earth not merely to be our pattern,
teacher and guide but to die in our (lead, and to
fufFer a kind of death peculiarly painful and igno-
minious. He gave himfelf for us, not in hope ot
a recompenfe from us, but in his felfmoving good*
nefs in his dihnterefted benevolence toward us.
' The offering of Chrifl was a fweetfmelling j'a^
vor." It was pleafmg and acceptable to God, and,
through his appointment became efficacious to ob^
tain pardon and grace for men. The facrifices of-
fered to God, according to his ipflitulion, under the
Patriarchal and Mofaic difpenfations, arc called
" a fwect favor to him ;" and he is laid to " fmeii
a fweet favor in them." The Apoftle ufes the
fame phrafes to exprefs God's acceptance of Chrifl'^
iacrificc, and its virtue to take away human guilt.
God's law is magnified, his charader is honored,
and his juftice is fatisfied with the work which Je.
fus,as our Redeemer, has accomplilhed. And pen-
itent fmners, now humbly applying to the mercy
of God, and relying on the atonement of the Sa-
vior, will be admitted to favor as freely and com-
pletely, as if they had never offended. As Chrift,
who knew no fm, has been made a hnofFering for
us, fo we are by failh made the rightcoufnefs of
God in him. According to the terms of the new
covenant, believers receive through Jefus Chrifl
abundance of grace and of the gift of righteoufnef:*
thev are abundantly pardoned their fms are ex,
tinguilhed as a cloud, and rem.embered no more.
They receive life, and receive it more abundantly,
than it was promiled by the covenant of innocence.
The rightcoufnefs of Chrifl has procured for them
immortality far more glorious than Adam, in vir-
tue of his own moft perfeft obedience, could, havt
claimed.
4 1 6 Duties of the [Serm. XXXIIL
This example of Chrift's love to us is an argu-
ment of great force, why wefhould love one anoth-
er. " Be ye followers of God as dear children,
and walk in love, as Chrifl loved us." As ye are
children of one common parent, who has expreff-
ed for you a moll aflFetionate regard, fee that you
imitate his goodnefs in your regards for one an-
other. If you are God's children, then you all
Hand in the relation of brethren. Exprefs your
gratitude to God for his parental goodnefs to you,
hy walking ^n love toward all his houfehold.
Daie not to indulge in vour hearts hatred and en=.
inity to thofe who are the objefts of his love. Dare
not to entertain malevolent difpofitions toward any
of the human race. Where will you find the man
fo unworthy of your love, as you are of the love
of God ? Since you experience that divine com-
pafiion, to which you can pretend no claim, think
none of your fellow finners top low, or t09 crimin*
al to (hare in yours.
As God is an invifible being, wbofe benefits we
experience, but behold not the benefaftor ; there-
fore, by a natural tranfition, the Apoftle calls our
attention to Jefus Chrift, in whom the divine good-
nefs and love arc made confpicuous to fenfe, as
v/ell as credible to faith. Chrift, who is the image
of the invifible God, has manifefted himfelf in hu-
man fleili, and rendered the divine character famil-
iar to human apprehenfion. That therefore we
may imitate the love of the invifible God, let us
look on liir, vihble image in the perfon of the won-
derful Savior, and behold and admire his good-
nefs difplaycd in the example of his divine Son
dwelling among men. ** Be ycfollozoeys of God
as CJiriJt hath loved us.''
He gave himfelf, not only to become a man
roi^i pafi'cd with our infirmities, but alfo to become
a viciim bleeding for our iniq.uities. Let us puC
on Chrifl ulfuii'e his chara6lcr, efpccially his be-
Serm. XXXIII.] Chrijlian Religion, 417
nevolence, meekncfs and love. Vain are our pre-
tenfions to the chara6ler of Chriflians, if we have
not the mind which was in Jefus, and if we walk
not as he walked.
Let us cooperate with the defign of his death,
in our zealous endeavors to advance the glory of
his church, and the virtue and happinels of our
fellow men.
Let us condefcend, in matters of indifference
and doubtful difputation, to our honeft and well-
meaning brethren ; and if there are any whom we
elleem weak, let us more cheerfully bear theif
burdens.
Let us forgive thofe who injure us, when they
give us tokens of their repentance ; and let us en-
tertain unfeigned benevolence to all men, even to
the molt unrelenting and implacable enemies.
In our common behavior and daily converfa-
tion, let us not be affuming. but humble not fu-
percilious and difdainful, but meek and courteous.
Let us contribute to the happinefs of thofe a-
round us, by reclaiming the vicious, warning the
carelefs, inftrufting the ignorant, encouraging the
virtuous, relieving the neceflitous and comforting
the forrowful. This is an imitation of Chrill's
love, and an evidence of our relation to him.
It is obfervable, that, in the gorpel,no argument
is To frequently urged, as the example of Chrill, to
perfuade us to mutual love, becaufenone is fo well
adapted to influence the mind of a Chriftian. And
it is alio worthy of remark, that GoJ's approbation
f Chriftian charity is exprcfl'ed in the fame terms,
as his acceptance of the facrifice of Chrift ; for
charity to our fellow Chriflians flowing from a
ienfe of Child's dvin^r love, is a virtue of dilUn-
guiihed excellence. As the death of Chrift is call-
ed " a facrifice fora fweetfmelling favor," fo Chrif-
tian charity is called " an odor of a fweet fmell,
^. faciiHc'i acceptable, well pkafiug to God,"
4i6 DiUies of 'the [Serm. XXXIIL
When we do good and communicate, we offer '' a
iacrifice with which God is well pleafed."
Let it be our care to follow Chrift in his good-
nefs and love, and to learn of him humility, con-
defcenfion, mercy and forgivenefs. Thus it will
appear, that we are his difciples.
Relio;ion is a plain and obvious thing. It i^ an
imitation of the moral chara6ler of God, brought
down to human view, and familiarized to human
appixhenhon in the life of |efus Chrift.-
Whenever you feel a doubt concerning the na-
ture of religion, fake your Bible, and fee what is
the charaler of God what is the temper, which
appeared in Chrift what is the life, which he liv-
ed in the flefti ; and foon your doubt will be re-
iolved. Thofe opinions and ufages, which have
no influence to promote, or prevent our conformi-
ty to the lile of Chrift, cannot be in any refpeft
very ufeful, or very dangerous.
We fee, farther, that the facrifice of Chrift is of
great ufe, not only as an atonement for guilt, but
alfo as an example of loa-e. Accordinglv the gof-
pel improves it, as well to infpire us with friendly
and benevolent diipofitions toward one snother, as
to encourage our faith and hope ift God's mercy.
"Wc arc too apt to confider Chrift's death in that
iingle view, as opening a way for the cxeicife of
God's mercy to us : But (he gofpel, befides this,
leprcfents it as intended to open our hearts to the
cxcr-cifts and feelings of mercy to ofte another. It
improves it as an argument to perfuade us, not
oniy to repent of our own Tins, and apply to God's
forgiving love ; but alfo to forgive one another, as
(vod fur Chrift's fake forgiveth us, y\nd until we
feel on our hearts this cffi^tt of thj Redeernei's
death, wc are not intcreftcd in the heavenly blef-
I'lngs pror.urcd by its me^i^. " If, therefore, there
be any ccnicdation in Chnfl, anv comfort (;f love,
any t ilo'.vjhtp of the Spiri'', arj\- bowels an-i n.cr-
Serm. XXXIII.] Chrijlicm Religion. 419
cies ; be ye likemindcd, having the fame love, be-
ing of one accord, and of one mind. Let nothing
be done through ftrife and vain glory ; but, in
lowlinefs of mind, let each efteem others better
than himfelf. Look not every man on his own
things, but every man alfo on the things of others ;
and let that mind be in you, which was alfo in
Chrift Jefus."
SERMON XXXIV.
EFUF.SlA'-v'S V. 3, 4. 5, 6,
hut fornication and all unckamufs, or covetroufnefs, let
it not he once named avton/i; you, as beco7netli faints ;
neither fUhinefs, nor foolifh talking, nor jejlmg,
which are not convenient ; hut rather giving of
thanks. For this ye kncza, that no whoremonger
nor unclean pcrfon, nor covetous man, tvho is
a)i idolater, hath any inheritance in the kingdom of
Chrif and of God. Let no man deceive you with
vain words, for kecaife of thefe things cometh the
wrath of God on the childrch of difohedience.
Our Apofile is ftill defcribing the
Chriflian life, inculcating the virtues which belong
to ir, and diiiuading from the vices which oppofeit.
The prcc^'ding verfes, in this and part of the
former chapter, llate the Chriftan temper, as it
refpeds our feilow men. The words now read
inculcate Chriflian fobriety ; and warn thofe who
arc calkd Tuints againfl: imitating Heathens and fm-
ners in inicleannef, covctcufncf and foolifh J^J^^'^'g-
I Ihall, firft, diflinttly conUder the feveral fins
\vhic h the Apofile here mentions. And, then, I
Ihall open and apply the arguments fubjoined.
Fird : We will confider the feveral vices here
mentioned, *' f ornicaiiorj and ?^\\ unclcannefs, and
Serm. XXXIV.] Chrijlian Religion, 421
covetoufnefs, let them not be once named among
}'Ou, neither filthinefs, nor foolifh talking and jell-
ing."
Let them not be once named in a way of approba-
tion or extenuation. Let them not be fubje6ls of
converfation in fuch a manner as to encourage you
in them, or inflame the criminal paffions in others.
Let them not appear among you, fo as to give oc-
cafion for you to lament them, or for Heathens to
reproach you for them.
1, The firft fm here mentioned is impurity.
Let not Jorniiation or unclcannefs be named among
you.
The word fornication is fometimes ufed in fcrip-
ture to comprehend the groflcr kinds of unclcan-
nefs, as incefl:, adultery and proilitution ; but in
common fpeech it is ufuaily appropriated to inti-
macy between unmarried perfors. who are notwith-
in the forbidden degrees of confanguinity. In this
limited fenfc v.'c aifo find it ufed in the facred writ-
ings.
To fecure the proper nurture and education of
children, and to prex^ent confufion in private fami-
lies, and in more public focieties, God has mlticut-
ed marriage, and ordained, that a man fhall leave
his father and his mother, and fhall cleave to his
%vife. That fornication may be avoided, it is re-
cjuircd, th.it every man ffiould have his own wife,
and every woman her own hufband. And this re-
lation, where it fubjjfls, ought robe publicly known.
Private contraQs, generally admitted as marriage,
would expofe the contra^Iting parties to dangerous
frauds and impofitions, the helplefs ofr'spring to
ratal negleft, and focicly to endiefs cOnfufion and
diiorder. Though Cod has not inftituted any par-
ticular ceremony, by which marriage fhaii be fo-
]i;mnized,but has left it with every people to adopt
fuch forms as they plcafc ; yet, that it fhould be
formal and public, the fcripiure every where fup-
1) '
422 Duties of the [Serm. XXXIV.
p:.res, rcMfon itfelf ditlates, and :he cuQ-om of all
iKitions confirms.
it will n )t be preLen I'^d. th:\t,cirnal ialimacy be-
tween psilons, who have deliberately agreed on
maniage. is equally ciiniinal with common piolli-
tuiion ; bat that it is really criminal in the li;i,htof
heaven, no man can doubt, when he confiders what
confeqiences would enlae from fuch a pra6lice
genrrally prevailing. ProfiituUons, under pretext
of pii'.'a'e contrails, would plead excufe ; boneft
p.:if. as would be enfnared by th ofe who v\?cre un-
der previous engagctnents ; mlants, from the cir-
curiulanees of their buih, would often periOi
th;o:jgli n-glecl; a great part of th.-^ youth would
grov up in ignorance and idlencfs ; families would
be fubjecl to diifolu'ion without remedy from law;
and the depravity and confi'ilicn of families would
fjread throuLih bif'^^er 'bcieties.
IP the aits of uncleannefs are criminal, fo alfo
are aU impure thoughts and deft es ; for thefe pro-
ccv.\ from a corrupt heart, and lead to (he external
acts. i,Xtvi i pr4)s, not only that he may be kept
from prefumptuous fins ; but that a clean heait
niav be created in him. The thoufjfht of foolifh-
ncfs is hn. lie who dcvileth to do evil h called a
milchi:;vous p. rfon. lla who looketh on a wo-
rn n to lull after her. commi.teih adultery in his
Und r the nnme of nnclcanncTs the g^>fpel for-
biibs h-iliy com-nunicadon, which indicates a' vi-
cious difpolrion in the (p-aker, and tends alfo to
coirup:; ih^ manners of others. The Apodle cau-
li ns iaiius, that uncleatincls be not once named a-
mong [lie:n. He exhoris ihem to put away all
fi.iii'v coK'imnnicjUon out c>f their mouths ; and to
ii ivt; ii.ir (peech alw, lys widi g'ace. feafoned wirli
(<.!t ; d .'cmt. modell ar.d favorj', Wiiat is more
i:". ui tins con]cih of cvii.
SiRM. XXXIV.] Chrijiidn Religion, 423
Farther : Chriftians muft not make provifidn for
the flefh to fulfil the lufts thereof ; but, cm the
contrary, abftain from flefhly lufts ; yea, ei-en
from the very appearance of evil ; from every
thing that tends to fuggeft wanton ideas, to excite
impure defires and to ftrengthen the power of
temptation. . They muft withdraw themfelves
from all unneceftary connexion with thofe, who,
with tyts, full of adultery, beguile unftable fouls,
and, with their fair fpeeches and flattering words,
caufe the fimple to yield. They muft hate even,
the garments fpotted with the flefh.
II. The next fm which faints are warned to a-
void is covetovfnefs.
This ufually intends an immoderate defire of
riches. Our Savior fays, ' Beware of coveioiifnefs,
for a man's life confilteth not in the abundance of
the things, which he pofielfeth." The defire of
poffeifing an abundance, is covetoufnefs.
The fcripture allows us to defire and feck the
good things of the world ; for thefe are neceffary
to our comfort and ufefulnefs ; but it always
teaches us to reftrain our worldly defires wi'hia
narrow bounds, and keep them in a reafonable
nibordination to heavenly defigns. The Apoftle
fays, Let your converjation be -without cotetoufntfs, and
he content with fuch things as ye have. Having food
and raiment, let us be therewith content, in oppofi-
tion to the temper of thofe, zuho rvill be rich, and
who in;lulging that love of the woild which is the
root of all e\ il, fall into temptation and a fnare, and
many foolijh and hurtful lujh. Our Savior inftru(5ls
i)s to pray, not for abundance, but for our daily
bread. Th:^ prayer of Agur was, that God would
feed him with food convenunt for him. Similar to
this was the prayer of the patriarch, that God
H'Ouid give him food to eat. and raiment to put on.
In op oiition to wot Idly anxiety rnd carefuinefs,
the goipei requires us to feek hrft the kingdom ef
D 2
424 Duties of the [Serm. XXXIV.
God, leaving it with our heAvenly Father to give
us other things as he fees to be needful.
From hence it appears that men Hand chargea-
ble in the eye of heaven, with the fin of covetouf-
nefs, not only when they praQife unjuO: and dif-
honefl means to accomplifh their worldly ends,
but when they indulge fuch eager and infatiable
defires of riches, as make them difcontented with
their condition, and envious of the fuperior condi-
tion of others fuch deGres as divert them from
the care of their fouls, and extinguifh a fenfe of
futurity fuch defires as urge them to a reftlefs
purfuit of riches, and fill them with tormenting
and dillruflful cares for the fupplies of life fuch
defires as render them incapable of enjoying what
they poffefs, and make them unfeeling to the ne-
cefTiiies of others.
The nature of covetoufnefs our Savior illuflrates
in the parable of a rich rtian, whofe fields brought
forth plentifully, and who thereupon refolved to
enlarge his ftorehoufes, and, having laid up goods
for many years, to fpend the refidue of his days in
mirth and pleafure.
The parable charges him with no injuftice, fraud
or opprefiion, with no indirect meafures to increafe
or preferve his fubftance ; but only with a heart
devoted to the world, and dead to religion. He
laid up trcalure for himfelf, and was not rich to-
ward God.
in. The other fin mentioned in our text, 13
foolijii talking and jejting.
It IS not every kind of j(/!mg, which is to be de-
nominated fooiilh talking, or pronounced finful.
The gofpcl is not fo rigid and auftere as to de-
bar us from innocent pleafures, and harmlefs a-
mulcmeiit;;. Whatever may contribute to the im-
piovetncnt of happinefs, and is not produftive of
evil to ourfelvcs or others, is not only innocent,
but really good. Providence, merely for our
SeRm . XXXIV.] Chrifiian Religion. 425
pleafure and enjoyment, beftows many delicacies,
which are not immediately neceflary to ihc fuppoi t
of life ; fo religion tolerates, for the amufement of
the mind, fome divcrhons which have no immedi-
ate connexion with our falvaiion. If it is inno-
cent to refrelh the body by a fecial walk, it is as
innocent to exhilciire the mind by humorous dil-
courfe. If vocal or inftrumental niufic abftraft
from fentiment, and merely as an entertainment, is
not inconfiltent with piety ; no more is a little wit
and gaiety among friendvS in their free and focial
vilits. There is a time to laugh, as well as a time
to weep. Cheerful convcrfation is often of real
ufe to enliven the drooping fpiiits and difpel
gloomy cares, to endear fociety, and fvveeten the
pleafures of friendfhip.
Jfjlmg is not foolifli, or inconvenient, when it
is made ufe of to expofe the abfurdity of error, and
the folly of vice. There are fome errors too grofs
for ferious argumen(ation, and there are fome
minds too callous to feel the force of grace and
pointed reafoning. In fuch cafes wit and ridicule
are fometimes applied with fucccfs.
Can you imagine any thing more ludicrous and
fatyricai than Elijah's advice to the befotted priclls
of Baal ? He mocked them and faid, " Cry aloud,
for he is a God ; either he is talking, or he is pur-
fuing, or he is in a journey, or peradventure he
(lecpeth and mud be awaked." The ftylc of the
ancient prophets is remarkable for its gravity and
foleranity ; and yet in no author do we meet with
a finer and keener piece of raillery, than in the
book of Ifaiah. Reprefenting the ridiculous fool-
ery of the worfhipper of carved images, he fays,
" He planteth an afh, and the rain doth nourifli
it ; he burneth part of it in the fire, and with part
of it he eatcth meat ; he baketh bread, he roaftcth
flefli and is fatisfied ; he wanneth himfelf, and
faith, ah I am xvarm, I l]avc fccn the fire. And
D D Q
426 Duties of the [$erm. XXXIV.
the refidue thereof he maketh a God, even his
graven image. He falleth down to it and wor-
fhippeth it, and prayeth unto it, and faith, Deliver
me for thou art my God."
Sarcaflic wit is not, however, a weapon ordinari-
ly to be ufed by preachers, though foraetimes ufcd
by the prophets. Few men have judgment to
point it properly, or fkill to manage it fuccefsfully.
In awkward hands it may wound truth, and leave
error to cfcape unhurt.
Since there are cafes, in which wit and humor
may be innocent, and evenufeful, it will be aflced,
What is thzit jsjling \srh.\ch. the Apoflle condemns ?
/\sjefling Hands here conne6led w'nh JiUhinefs
znd joolijh talking, we may fuppofe he particularly
intends Uwd and o^?f?ie jelling ; or what he before
calls corrupt communication, fuch as tends to in-
flame the lufls of the profligate, to debauch the
minds of the fimple, and to wound the ears of the
modcfl:. Lewd converiation and obfcene writings
are ahvays criminal and dangerous ; but moft fo,
when ih^y are recommended by the fafcinating
charais of a lively wit and humorous imagir*a-
tion.
Profanc]t^\ng is alio condemned. If we may
foraetimes indulge a fportive fancy in our friendly
converfation, yet we may never trifle with facred
things, make a mock of fin, employ the word of
God as the fubjecl of humor and drollery, and
turn the awful dolrines of religion into merriment
and ridicule. Such jelling proceeds from a vain
and impious heart, and will increafe unto more
ungndiinefs.
Reviling and df am alory ](i{{ing is unbecoming a-
mong ChriHians. They are not to fpeak evil one
of another, nor indeed of any man, except when
fome feiious cccafion requires it, and truih will
juftity i^ E\il fpe,iking never wounds fo deeply,
nor infufcs m the wound fuch fatal poifon, as
Serm. XXXIV.] Chrijlian Religion, 427
vvhrn it is Iharpened by wit and urged hotne hv
ridicule. A clumfy dull expreflinn, ho\vever dc-
famatory, is little regarded and focn forgotten.
But wit gives edge to abufe, and adds wings to
Icindai. The llory is remembered for the humor
and repealed for the pleafantry ; repetition gives
it credit and ciiculatit n : and a \ ir(uous worthv
man, only for a natural infirmitv or innocert fiu-
gularity, bec(nnts an object of ridicule and con-
lernpt. But he who thusu!ters a flander is a fool ;
for ihouoh he mav excite the laughter of the vain,
he becomes the abhorrence of the wife ; and while
he holds up his neighbor as an objeft of dcrifion,
he cxpofes himfelf to gtnerai hatred. The m^n
who vahies himfelf on wittv conceits and fat) ric;il
touches, makes no diflinciion of objeQs ; and they
who laugh at his jefling today, may themfelves be-
come the fub]e6ts of his humor touiorrow. He
facrlficL'S truih and friendfhip to his predominant
pa(fi''n, and thus alienates his friends, and renders
all men his enemies.
Having confidered the na(ure of tlie fevcr.il
vices wliich the ApolUe wains ChriRians to a\ oid,
we will, lecondly, aitend to the arguments fubjoin-
ed.
1. The Apofl^e tells us, that itnpurity, co^-ct-
ouit'cfs ?!nd foo.'iQi talking are unbecoming in faints.
Ciujlfians are called to be holy, to imitate the
character of God, and to be conlormcd to the im-
age of his Son, to vv'alk under the influence of the
bnlv Spi'it, and to prepare for a world where. 11
dwellcth righteoufnefs, and into which noihing en-
ters ihat defiles 'fhcy who are Chtift's have ctu-
ci'ied t)ie fl' Ih. They who walk in tlr.: Sniiit, will
not fulfil the h lis of the ficlTi. They wh > are
delivered from this evil world, f( ek the things
v.hich are above, and place their arfcctions tiiere.
Tliev mortify their niembers v'hicli areoti ihe cardi.
uuchaifhef-, ipordinaie affeciion, evil concupif-
1) n 4
^28 Duties oj the [Serm. XXXIV.
cence and covetoufnefs. If Heathens walk in the
lafis of uncleannefs, and according to the couifc
of {he world, yet a different converfation may be
expected from Chriftians, who have been taught
the true charafler of God, have known the truth a:;
it is in Jefus, and have feen the heavenly world
difplayed before them. " Ye were fomelimc
daikncfs," fays the Apoftle, " but now light in the
Lord ; walk as children of light."
2,, Foolifh talking and jefling are not convcnienl,
as the Heathens imagined them to be, but are
criminal in their nature, and fatal in their tenden-
cy.
This Apoftle fays to the converted Romans,
* Wliat fruit had ye then in thofe things, whereof
ye are now aftiamed ? For the end of thofe things
is death." This vain talking is contrary to the de-
lign of Ipeech, which is to glorify God, and to ed-
ify and comfort one another. Therefore the Apof-
tle adds, Rathe?- give thanks. A man addifted to
vain language, dillioates a fenfe of piety, and ex-
tinguiflies a fpirit of gratitude and devotion. Out
of the abundance of tiie heart, the mouth ipeakcih.
In a heart fiiied with vain and trifling thoughts,
there is no room for pure and fpiritual fentiments
and afFc61ions : From fuch a heart will proceed
cvii Ipeakings ; and till the heart is purifitd, vain
vs'ords will have no end.
Such talk is hurtful to the hearers. It wounds
the leclings of the virtuous, and awakens the cor-
rupt dilpofiiions of the vicious. It often prcvokes
anger, brings on contention, corrupts good man-
ners, feparatcs near friends, and. in fliort, leads to
every evil work. It is found fpecch, fpeech fea_
loiicd with vvifdotn, that miniders grace to the
hearers. " The lips of the righteous i^ed many,
but fools die for want of wifdom."
3. The Ephcfian Chriftians are warned, that the
indulgence of thcfe fins is inconfiftent wffti a title
SerivI. XXXIV.] Ch'iflian Religion. 429
to heaven. Whatever they might think in the time
of their ignorance ; yet now, fays the Apoftle.
" Ye know, that no whoretnunger, 5or unclean
ptrfon, nor covetous man, who is an idolater, hnth
any inheritance in the kingdom of Chriil and ol*
God."
However imperfeO; our ideas of the heavenly-
ftate may be, one thing is exceedingly pjain, that
it is a ftate of holinefs, and that our happinef* there
mull chiefly confifi in holy difpofitions and exer-
tifes ; hence Vi^c may certainly conclude, that n<>
man can enter into it without a previous prepara*.
lion by the renewal and fandification of his mind.
It is the conllant language of the gofpel, that vvi4h-
out hoHnefs no man ihall fee the Lord. To thefe
Epheiians, who had been taught tlie truth as it is
in jefus, the Apoftie fays, this ye knotv, that no
unclean perfon has any inheritance in that fpiritu-
al kingdom." And to the Corinthians he fays,
** Know ye not that the unrighteous Ihall not in-
herit the kingdom of God ? Be not deceived, nei-
ther fornicators nor idolaters, nor effeminate, nor
covetous ftiall inherit this kingdom."
4. The Apofllc tells them, that thefe frns. not
only exclude them f;om heaven, but bring upon
them ihewralh of. God. ' Let no man deceive you
with vain words, for becaufe of thefe things Com-
eth the wrath of God on th^ children of difobedi-
cnce."
Evil men oftx'^n aft ^is feduccrs ; they pra6life
cvtry art of deccpiirn and tnticemenr, to draw
others into a pannerfhip with them in vvickednefs.
They call evil good, and good evil ; they p-t
daiknc(s for light, and light for darkncfs. To hide
from tiic eyes ot 1 he hmpie the fliamefulnefs and de-
formity 01 vice, ihcy Tpread over it fair and tempt-
ing colors ; and tliat the incautious may rniftake
fhe natu^-e of tnoral good and evil, they confound,
th- m bv f ilfc and httitious name:-;, StiiQ: virtue they
A 00 Duties of the [Serm. XXXIV.
deride as fupeiflition ; and humble devotion they
ftigmatize as hypocvify : They applaud licentioul-
nefs as manly freedom ; and commend the bold-
nefs of impiety as indicating a greatnefs of foul.
But let men fay what they pleafe, Hill ihere is
an cllcntial difference between virtue and vice ;
and all arguments ufed to confound them, are but
viin zuords ; and with thcfe let no man deceive you.
Heal ken to no enticements which would draw you
away from the plain path of virtue ; enter into no
particular connexions with perfons of licentious
principles and corrupt manners ; choofe for your
companions them who fear God and keep his com-
mandments. Steadily and invariably follow the
plain precepts of the gofp^l ; and, whatever at-
tempts may be made to explain away the meaning,
or to relax the fl;ri6lnefs of them, flill remember,
that by thefi:', and not by the licentious opinions of
men, you mufl: finally be judged. If you miftake
them, it is at your peril ; if you defpife them you
muft take the confcquence. The gofpel has
plainly denounced the wrath of God againfl, un.
clcanncfs, covetoufnefs and foolifh talking and jefl,
ing. i3e not deceived with vain words. The
threatenings of God are words of truth and fober^.
nefs. If you doubt the certain execution of them,
vet he cannot deny himfelf ; he is not a man that
he fhould lie, nor the fon of man that he fhould
repent. If you doubt whether the precepts of the
gofpel a!'e to be underflood in the extent, which
the words fccm to import, flill remember, they are
the precepts of God. Me trifles not with man, nor
may man trifle with him. Take them as he has
given them, and let your hearts be conformed to
tlicm, and your practice dirctled by tJicm. Think
not to pl',-ad in excule for your fms. that you were
d;ceived by th-^ opinions of men. You are to call
:u) man on CMih your maHer. (jod is not inock-
vl ; wjiatfocver a mc^a iowcth, that f[\all he reap.
Serm. XXXIV.] Chrijlian Religion, 434
Eve was deceived by the ferpent who flattered her,
that tranfgreffion would not be death. On this
deception fhe tranfgrefrrd, and death enfued. She
pleaded that she ferpent beguiled her ; but the plea
wa^ not admiLted in bar ot" fentence. The proph-,
et, who dilbbeycd the exprefs corrimand of God, in
compliance will the advice of another prophet,
pretending an order frcm God to revoke the for-
mer command, perifh'd in his ptefumption. He
was nor to tranfgrefs an order given immediately
to himfelf, on the infmuation of another, that it
was now fupcrceded. The command which he
had received he knew to be from God ; the infor-
mation of the other prophet was only the word of
man.
V/e are to take the fciiptures as they are. and
though one fhould pretend to the infpiration of the
Spirit, 4nd to immediate revelation from God, yet
we are not to regard him in oppofition to the plain
and obvious fenfe of the facred oracles. TheA-
poRle fays, " Though we, or an angel from heav-
en preach any other gofpel, than that which ye
have received, let him be accurfed,"
SERMON XXXV.
EPHESIANS V. 7, 8, 9, 10, n, ie.
Be ye not therefore partakers with them. For ye were
fometimes darknefs,but now are ye light in the Lord:
Walk as children of light, (for the fruit of the Spir-
it is in all goodnefs, and righteoufnefs and truth)
proving what is acceptable to the Lord. And have
no felloiufiip ruith the unfruitful works of darknefs,
hut rather reprove them. For it is a fiame to [peak
of thofe things, which arc done of them infecret.
1 HE feveral vices enumerated in the
preceding verfes, are fornication, uncieannefs, cov-
etoafnefs, filthincfs, foolifh talking, and profane
and wanton jefting. Thefe \ftrQ. praftifed among
the Heathens in their dark and ignorant ftate.
The Apoflle warns the Ephefians, now enlightened
by the gofpel, that they no longer have fellow {hip
with their neighbors in thefe unfruitful and perni-
cious works that they avoid not only the dire6t
commifrion of, but all partnerfhip in thefe and all
other fins, which the gofpel has dctedtcd and con-
demned. We will,
I. Illuflrate this fellowfliip in wickcdnefs. And,
n. Apply the arguments, which the ApolUC; in.
the words now read, urges againll it,
Serm. XXXV.] Chripan ReUgicn, 433
I. We will illuflrate this fellowfhip in wicked-r
nefs, which chriftians are exhorted to avoid.
If by any means, we cooperate with finners, coun-
tenance them in their evil works, ftrengthen their
hands, hinder their repentance and reformation ;
if we negle6l to reftrain them, when it is in our
power, or to rebuke them when we have opportu*
nity I or if we take a fecret pleafure in their fins,
even though we do nothing diredly to encourage
them, we have fellowfhip with them.
X. Not to oppofe, in many cafes, is to emboldea
tranfgreffors, and to be partakers with them.
Rulers are to be a terror unto evil works. ThQ
nobles of Judah are faid to have profaned the fab-
bath, when they fufFered the men of Tyre to come
into the city, and fell wares on the fabbath day. r
The minifters of religion are charged to bear pub^
lie teftimony againfl prevaihng en or and vice, and
to rebuke, before all men, fuch as walk contrary
to the gofpel, that they may not be partakers of
other men's fins, but may keep themfelves pure.
If thefe watchmen fpeak not to warn the v/icked of
his evil way, that he may fave his foul, the fame
wicked man will die in his iniquity; but his blood
will be required at their hands. The parent is
commanded to bring up his children in the nurture
and admonition of the Lord. If they make them-
felves vile, and he reflrains them not, he is a par-
taker with them in their guilt, and God will judge
his houfe.
2. We have more direct fellowfhip with the
wicked, when we encourage them by our example.
We are to provide things honeft and commend-
able in the fight of all men, that they by our good
converfation may be gained over to the interelt of
virtue. The ill example of men in a diflinguiihed
flation gives a fort of fanlion to vice. Few are fo
obfcure in life, but that they may find fome who
are fubjecl to their influence, 7'he parent, the
434 -^"^^'^^ of the [Serm. XXXV-
maftefof a family, the aged chriftian, the profeffbr
of religion may within his circle do much to pre-
judice, and much to promote the caufe of religion.
It concerns every man, in regard to others as well
as to himfelf, to be careful what manner of perfon
he is. If we pra6lice iniquity under any circum-
flances, we muft bear the burden of our own guilt;
but if bv an open example of" vice we corrupt oth-
ers, our burden will be accumu fared by a partici-
pation of their guilt. Yea, fuch a tender concern
ouf^hr. we to feel for the vinue of thok' around us,
as to forbear in their prefence thofe innocent liber-
ties, which might encour.-ige them to real trangt'ef-
fion. ' Take heed," fays the Apoftle. " left by
any means your liberty becom' a llumbiing block
to them that are weak. F/r if a man iee thee, who
haft knowledge, fit ?,t meat in the idol's temple,
fhall not the cmfci^.-nce of him that is weak, be
emboldened to eat thing?, which are offered to
idol>?"
3. They who provoke ;ni 1 incite others to evil
works, have fellowfhip with them.
This may be done by the propagation of licen-
tious opinions, which confound the difference be-
tween virtue and vice. It was a horrible thing in
the prophets of jerufalem, that they xvalked in
lies, caufed the people to err, and ftrengrhened the
hands of evil doers, that none did return from his
\vickedncfs. Elym.is the forcerrr is called an ene-
my of all righieo'afnefs, bccaufe he perverted the
tight v,a^ s ol the Lord, and {ought to turn avay
others from thi* faith. They who are led aw^v
wiih the errors of *he wicked, muil bear ijieir guilt.
And tiiey who di!Fu e ihe errors, mufl anfwer for
the conf^'OUL-nres. Ijoih are briii.^ing on them-
Iclves lu'ifl d.'ft uriion.
'I'his may aifo be eifecl^d br di'cft perfuafion?
and enticements. The wife man. a-.vare of the dan-
gers to which x'ouih in a licentious age are expof,-
Serm. XXXV.] Chrijiian Religion. 435
cd. gives this falutary caution; *' When finners en-
tice you, confent ye not." "Enter not into the
path of the wicked, nor go in the way of evil men;
for they fleep not except they have done mifchief ;
and their fleep is taken away except they caufe
fome to fail." It was the moft infamous part of
Jeroboam's charafter, that by ere6ting his golden
calves, and recommending the worfhip of them, he
made Ifrael to fm. The prophet denounces the
curfe of God againfl the man, whogiveth his neigh-
bor drink, and by putting the bottle to him mak-
eth him drunken.
To iuggefl ihe means of executing a wicked dc-
fign is to make ourfelves accomplices in it. Ba-
laam, though he was reflrainedfrora curling Ifrael,
yet taught Balak to call a Humbling block before
them, and draw them into idolatry, which, he knew,
would bring down upon them the curfe of God.
Balaam therefore periflicd among thofe who com-
mitted this trefpafs againfl: the Lord.
The infligators of evil are involved in a common
guilt with the immediate adors. Paul calls him-
felf a hlafphoner, becaufe he punifhed the faints in
every city and compelled ihcrn to blafpheme.
There are lome, who plead in defence of partic-
ular vices, deride a godly life, and treat the folemn
truths ol the gofpel with an air of contempt. Thefe,
by their infolent m.ockery, deflroy much good, and
a<id fhength to the caufe of infidelity and vice.
The man, indeed, who can be laughed out of his
religion, has never deeply felt the power of it in
his heart. But thefe mockers will have a dillin-
guiflied fhare in the puniihment and perdition of
ungodly men. Peculiar marks of God's difpleaf-
ure u'lll be impfefied on thofe who corrupt the
earth with their abominations.
4. They who explicitly confent to, and adually
join wih finners in their evil woiks, have fellow,
Ihip with them.
23 g Duties of the [Serm. XXXV.
The Jews, who hired Judas to betray his Lord,
and extorted from Pilate a fentence of death againft
the Savior, are called his betrayers and murderers,
Saul, who ftood by, and kept the raiment of the
men who ftaned Stephen, was confenting to his
dealh, and inv^olvcd in the guilt of it. We are in
any wife to rebuke our brother, and not fufFer fm
upon him. If then, inllead of bearing teftimony
againfl jhe fins of others, we aftualiy concur with
them, we are partakers of their guilt; and it is a
circumftance of little importance, who were firft in
the tranlgreflion. So afraid was David, left he
Ihould help the ungodly, that he would not even
counicnance them by his prefence. He fays, " I
jiave not fat with vain perfons. nor gone wirh dif-
fembiers : I hate the congregation of evil doers : I
will not fit with the wicked.' Refolving to keep
the commandments of his God, he faid to evil do-
ers, "Depart from me."
5. To comfort and uphold finners in their wick-
ednefs is to have fellowlhip with them.
God commands, that a mark of approbation be
fet on the men who figh and cry for the abomina-
tions done in the land. David beheld the tranf-
grelfors and was grieved. The Apoftlc reprehends
(he church in Corinth, that file had not mourned
for the g'ois inicjuiiy commiued by one of her
nicjiibers. lie teaches the Thed'alonians, that if
iuiy pr(>foiTor (^1: religion waik diforderly among
them, (]).:y arc to note ihat man and have no com-
pany wiJj him, that he n:ay be aOiamcd. If then
we have pJealure m iheni who do evd, make them
our incimate companions, fcek their focifty, and
.'ppear to take la[i<laction in their frothy and vain
convc'iaiion, and ludicrous trc-a'rncnt of ieiious
thin<7s. H-e .\r(i p.irfakv;rs with them.
f>. There arc lomc who rejoice in iniquitv, when
thcv liave lent iv:) liswX to acco!ni}liPti it.
Serm. XXXV.] Chrijiisn Religion, 437
It is no uncommon thing for men to rejoice in the
iniquity of an enemy of one who is their com-
petitor in bulinefs, trade or preferment of one
who belongs to another fe6l in religion, or party in
politics. Have you never obferved, with what ap-
parent pleafure fome will receive and fpread re-
ports, to thediTadvantage of one, againft whom, on.
fome fuch account they have entertained a preju-
dice ? How they love to dwell on the infamous
flory ? How uneafy they appear, if you queflion
the truth of it ? Are they not inwardly glad at the
opportunity of cafting reproach on the man who
flands in their way ? How many are there, who in
a way of fport and merriment fpeak of other mens'
faults, and delight to make them the fubjeft of
laughter and diverfion ? Do not thefe rejoice in.
iniquity ? Bring the queftion nearer home : Have
30U never perceived an inward pleafure, when the
man, whom you hated, has by fome grofs mifcon-
duft expofed himfelf to infamy ? Have you not
enjoyed his iniquity as gain to yourfelf ? Have yoa
never been fenfibly gratified in hearing the faults
of others talked over and fpread around, though
perhaps you was not the author or propagator of
the fcandal ? Now, by thus rejoicing in iniquity
you make yourfelf a partaker of it. ^y your iatif-
fa6lion in other mens fins, you alfume a fhare in.
the guilt of them.
We have illuftratcd the nature of fellowfhip in
fm. We proceed,
H. To apply the argum.ents v.'hich the Apodle
urges againft it.
1. One argument is taken from thtfuffriorhghl,
which chriftians enjoy. "Be not partakers with
the children of difobedience ; for ye were fome-
times darknefs, but now are ye light in the Lord*
Walk as children of light, proving what is accept-
r,ble to the Lord."
43S Duties of the [Serm. XXXV*
Heathens are in a flate of darknefs, and thef
pradife the works of darknefs. You are by the
gofpel brought into a ftate of light. You have
been taught the different-nature and confequences
of fin and holinefs. Will you ftill walk, as the
Heathens walk, in the vanity of their mind ? Will
you have fellowfhip with them ? What communion
hath light with darknefs ? What part hath the be-
liever with an infidel ? Whatever excufes may be
made for the fins of Heathens, thefe cannot be
pleaded in your favor. You have known your
Lord's will, and if you do it not, you will be beat-
en with many flripes. Think what a privilege you
enjoy in your diftinclion from the unenlightened
world. Why has God made you- to differ ? Has
his goodncfs laid you under no obligation ? Will
3'ou ftill walk, as if you remained in darknefs ?-
Will you flill promote the intereft of the kingdom
of darknefs ? W^ill you do nothing to refcue your
fellow mortals from that deplorable flate, in which
you fee them lying; but, on the contrary, endeav-
or to iix them there by your fellowfhip with them ?
Who would expel this from you ? Have no more
fellowfliip with them, but rather reprove them.
This argument the Apoftle Peter preffes on Chrif-
tians wiih great force. " Ye are a chofen genera-
tion, a peculiar people, that yc fhould fhew forth
the praii^s of him who has called you out of dark-
nefs into his marvellous light. Dearly beloved, I
befeech you, as flrangers and pilgrims, that ye ab-
flain from flcfhly lufts, which war againfl the foul;
having your converfation, honefl among the Gen-
tiles, th.n they, by your good works which they be-
hold, may glorify God in the day of vifitation.
2. Another argument againfl this fellowfhip with
, linners, is taken from the grace of the Holy Spirit^ of
which believers aie the fubjefts. " Jk^ not partak-
ers with them, for the fruit of tlic Spirit is in all
goodncfsj and rightcoufncfs and truth."
Serm, XXXV.] Chrijlian Religion. 439
The gofpel is a miniftration of the Spirit. As it
came to men attended with the demonllration of
the Spirit in figns and wonders, fo it was at firft^
and is ftiil accompanied with his kind and gracious
influence on the hearts of men. for the awakening
and conviftion of finners, and for the fanQification.
and comfort of beHevers. All true believers have
the fellowftiip of the Spirit. They are partakers of
his renewing and transforming power. The fruit
of the Spirit is oppofite to the works of darknefs :
It is in all goodnefs, and righteoufnefs and truth.
And what feliowfhip hath righteoufnefs with un-
righteoufnefs ? They who walk in the Spirit will
not fulfil the lulls of the flefh. This Spirit can
have no feliowfhip with that which works in the
children of difobedience ; for the defign, operatioti
and fruit of thefe two Spirits are oppofite to each
other. If then we profefs to have been renewed in.
our minds, and to be ftill governed in our lives hy
the Spirit of God, let us have no communion wiih
fmners in their unfruitful works, but rather reprove
them. Let us fupport our charafter by works of a
different kind by thofe works of holinefs, which
are the true and genuine fruits of the Spirit of God.
3. The Apoftle teaches us, that the works of
darknefs are unfruitful.
Gain is the objedt of all worldly partnerfhips.
If you knew a number of men, who had combined
in the profecution of a bufinefs, from which no
|)rofit could poflibly accrne,but its obvious tenden-
cy was to poverty, flavery and death, would you
think of joining them ? Would you not be afton-
ifhed at their ftrange infatuation ? Have no feliow-
fhip then in the works of wickednels, for in this
nothing is gained, but every thing loft. Paul de-
mands of the Roman converts, "What fruit had ye.
then in thofe things, whereof ye are now afhamed ?
For the end of thofe things is death/*
4^0 Duties of the [Serm. XXX V*
Though you had no higher aim, than worldly
peace, profperity and enjoyment, it would be your
wifdom to adhere with invariable conftancy to the
rules of {'obiiety, juftice, truth and goodnefs. p
*' Godlinefs has the promife of the life which now
is." This will prevent ruinous habits, will give
tranquility and contentment to the mind, will pro-
cure favor and good underftanding with men, and
bring down the bleffings of divine providence; in
a word, it is profitable to ail things. The reverfe
are the confcquences of vice and impiety. " Right-
eoufnefs tcndeth to life, but he who purfueth evil,
purfueth it to his death.'' You may indeed fee
men of piety in a ftate of hckncfs, poverty and af-
Jlitlion. But did their piety bring them into this
il;ite? Would ungodlinefs have fecured them againft
it ? Or will it now deliver them from it ? There is
not a virtue, in the vv^hole fyltem of pradlical reli-
gion, which will injure a man in his health, repu-
(ation or fubflance. And there is not a vice, which
can be praclifcd with fafety. Will you then have
fellowfhip in wickednefs .*' You a61: contrary to all
thofe rules of prudence, which govern you in other
partnerfhips. Your commerce is not only unprof-
itable but ruinous.
4. This 13 ^Jhameful hl]ow{h\p
The Apoftle fays, " It is a fhame even to fpeak
of thofe things, which are done by them in fecret?"
He alludes probably to thofe abominable exceffes
and impuiitics, praftifed by the Heathens, in the
noclurnal fcftivals which they celebrated in honor
of their deities. Thefc were fuch as decency for-
bad him to name.
Sin is in iifelf a fhameful thing. It is an oppo-
fition to the charaticr and will of the Creator a
rebellion agaiall his authority and government a
contradjcliun to the end aild delign of ourexiflence
a degradation of our nature, a pervcrlion of our
powers, and an extinction of our liberty. It d*^-
Serm. XXXV.J Cfirijlian Religion. 441
firoys all that is noble and excellent in the man,
defaces the divine image in his foul, and finks him
to a level with brutal nature.
Partnerlhip in evil works brings us into difhon-
orable connexions into connexion with the chil-
dren of difobcdicnce, the enemies of God and men ;
and into connexion with that evil fpirit who works
in the children of difobedience. When we coope-
rate with finners, we take up the trade of that ac-
curfed being who was baniftied from heaven ; we
enter into fellowfhip with him, who goes about
feeking whom he may deftroy. The Apoftle fays,
*' I would not that ye fhould have fellowfhip with
devils."
Partnerfhip in iniquity is fhameful, as it betrays
a rafti and foolilh confidence ; a confidence in thofe
who are not to be trufted. Wicked men may fo-
iicit your concurrence with them in their evil de-
figns ; but they will defert you in the day of trou-
ble. They may employ you as a tool to accom-
plifli their purpofe ; but will not confole you in
the anguilh of guilt, nor deliver you from the pun-
jfhment of vour wickednefs.
The rulers of the Jews covenanted with Judas to
betray his mailer mto their hands. But vvhen, fill-
ed with the horror of remorfe, he threw back the
wages of his perfidy, and confelled, " 1 have finned
in betraying innocen'^ blood." they infenfible to his
diftrcfs, replied, " What is that to us ? See thou to
that."
5. If we have fellowfhip with finners in their
works, we mull ihare with them in their punifii-
211 ent.
The Apoftle fays, ' The wrath of God cometh
on the children of difobedience. Be not ye par-
takers with them."
The like warning God gives to his people at the
approaching deftruftion of Babylon ; " Come out
of her my people, that yc be not partakers of her
E F. 3'
44^ duties of the, ^c^ [Serm. XXXV,
fins, and! that ye receive not of her plagues." Sol-
omon obferves, that " a companion of fools will bo
deftroyed. Though hand join in hand, the wicked
fhall not be unpunifhed." All who are concerned
in the work of iniquity, muft divide among them
the fatal reward a reward not diminiflied, but of^
ten augmented by their mutual concurrence with,
and reciprocal influence upon each other. If wc
would Hand clear of the guilt, wc muft abftaia
from the appearance of evil.
It becomes ypu now to review the various ways
in which men form a fellowfliip in fin. and to ex-
amine whether you are concerned in fuch a vain,
fuch a ruinous commerce. Have you never by
example, enticement, countenance or concurrence,
drawn others into iniquity ? Have you never takeu
pleafurc in them who do evil ? Have you rather
reproved and rellraincd them ? If any fuch part-
nerftiip has fub filled, it is high time that you dif-
folve it that you withdraw yourfelves and reclaim
your alfociates from fo fatal a confederacy. If you
have deftroyed much good, it concerns you, by all
means in your power, to reflore it. Perhaps you
cannot undo all the evil which you have done, nor
recal the virtue which you have expelled. But, at
Icaft, by repentance favc your ov\''n fouls ; and, by
your good corivcrfation, encourage the repentance
of others.
Let all be pcrfuadcd to a different kind of feL-
lowdiip, a fellowfhip in the fruitful works of ho-
Jlncfs and light. Confider one another to pro-
voke unio love and good works. Exhort one an-
other daily. It ft any be hardened through the de-
ccitfulncfs of fin. Take heed left any man fail
of the grace of God ; left any root of bitternefs
ffjiinging up noublc you, and thereby many be de-
liicd. (ii\c diligence to reclaim the wicked and
i^ncourage the virtuous. He who converteth a fmner
from tlie error oi his ways, ftiall fave a foul froiu
death and hide the multitude of fins.
SERMON XXXVI.
EPHESIANS V, 13, 14.
But all things that are. reproved are made manifejl hy
the light ; for whatfoever doth make manijefl is.
lirjit. Wherefore he faith, Awake thou that feep^
tjl and arife from the dead, and Chrifi Jhail give
ihee light.
1 HE words, to which the Apoftle
here alludes, are in the beginning of the fixteenth
chapter of Ifaiah. " Arife fhine," or be enlighten-
ed, " for thy light is come, and the glory of the
Lord is rifen upon thee. For behold, the dark-,
nefs fhall cover the earth, and grofs darknefs the
people ; but the Lord Ihall arife upon thee, and
his glory fliall be feen upon thee." To the Gen-
tiles the Apoftle applies (hefe words, as a call ta
awake from their {lumbers, and enjoy the light of
the gofpel newly rifen upon them.
This call addreifed to the Ephefians may with
equal propriety be addreffed to multitudes in the
Chriftian world ; for though the light fhines, they
open not their eyes, but continue in the fame dead
lleep as if darknefs flill covered them.
Sleep and death are metaphors often ufed in
fcripture, to exprefs the*horal flate, not only of
Heathens, but alfo of nnners in general ; and ef-
E E 4
444 Duties of the [Serm. XXXVI.
pecially of fuch as are fecure and thoughtlefs in
their fins. To fuch fiumbering fouls I fhali now
apply the call in the text : And I beg that you
will watch one hour.
I fhali defcribe the character of the perfons to
whom the call is direled open the call itfelf, and
prefs the argument in the text.
I. Let us attend to the chara6ler of the perfons
here addrelfed : They are fuch as are in a flate of
pep.
Jn vain is the call in the text addrelfed to you,
unlefs you are convinced, that you are the men.
The mod cxa^i defcription of your chara61;er. un-
lefs you hear and apply it, will give you no con-
viftion. If you can fit inattentive to a fubjefl in
which you are fo nearly concerned, it is manifcft,
that you are under a Spirit of flumber, and, with
rcfpeft to you, the inquiry may flop here. But
let me hope better things of you, though I thus
fpeak. To proceed then,
1. If you allow yourfelvcs in the pra6lice of
Jiuoicn WTckednefs, your conlcicnce is afleep.
' The wrath of God is revealed from heaven a-
gainfl; all ungodlinefs and unrighteoufnefs of men,
wiio hold the truth in unvighreoufnefs." If you
had any juft apprehenfion of this wrath, you
would not take pleafure in unrighteoufnefs : You
would be anxious for deliverance from it. While
iheieiore you indulge iniquity in your heart, you
arc m a flate cf deep ; your confcience is unfeel-
ing to guilt, your reafon is blind to intereft, and
)'0ur foul lo dead to a fenfe of danger.
Think not that your condition is fafe, becaufe
there Txrc fvnu vices which you avoid." Know we
not that the unrighteous ihall not inherit the king-
duTii of God i'" If you are fuch, in any refpeft,
you mull be rcncvc d and fan6fified by the Spirit
uf Cod.
Serm. XXXVI.] Chrijlian Religion. 4-45
You fay, *' Good men are imperfecl they of-
fend in many things." This is true ; but they
purfue not a courje of (in ; they yield not them-
felves fcrvants to it ; they obey it not i,n the lufts
thereof. When through infirrnity or temptation
they are led adray, they think on their ways, and
turn their feet inio God's teftimonies. A convic-
tion of their tranfgreffions brings them on their
knees before God, and their pious fonow works in
them carefulnefs. Is this your character ? There
is then ground of hope and comfort. Eut if, on
the contrary, in your general refolutions, you make
referves in favor of this or that fin if you delib-
erately contrive the commiffion of iniquity if you
repeat it often without remorfe, and run into
temptations without caution if when you have
done evil you feek excufes to pacify your con-
fcience if the imperfedtions of good men, infiead
of exciting you to vigilance, encourage )Oti to felf-
fiattery if the m.ercy of God, which fhould lead
you to repentance, emboldens you to continue in
fm what will you fay ? Do you not love and
choofe wickednefs ?
Is not your heart fet in you to do evil ?
2. If you live in the cuftomary negle6l of fdj-
examir.ation, you are in a (late of ilumber.
One who is awake to religion, regards it as the
one thing needful. Me is folicitous ^o know,
whether he polfcll'es the temper, and is entitled to
the blellmgs of it. He examines himlclf, whether
he is in the faith, and proves his v^'-orks whether
they are wrought in God, That fenle of the im-
portance of religion which engages liim in the
praiice of it, makes him attentive to the excrcifes
of his heart and the attions of his life, that he may
know what manner of man he is. This is his
prayer, " Search mc, O God, and try my heart ;
prove me and know my thoughts : See if there be
any wicked way in me, and lead me in the way ev-
44^ Duties of the [Serm. XXXVI.
erlafting.*' Inquire then, whetPier, under a ferious
concern to know your ftate, you are converfant
with your own hearts whether you often bring
them to the law and to the tellimony, and try them
hy the rules which you find there.
But here, I would obferve to you ; though the
entire negle6l of felfexamination proves you to be
in a ftate of fin, it is not every kind of felfexamin-
ation, that will prove the contrary. Sinners, who
are ufually afieep, may at times roufe up, and
Ipend a few thoughts on their dangerous ftate, and
then fink back into their flumbers. Yea, there is
fuch a thing as making felfexamination a mean of
felfdeception. If you attend only to thofe things
which feem favorable, and overlook every thing
of a contrary afpe6t if you dwell upon the good
a6lions you have done, and fpread them as a cloak
over your iniquities if you regard only your ex-
ternal condud, and never explore the motives
by which you have been governed if you com-
pare yourfelves with others, and conclude that all
is well, becaufe you fee in them certain vices,
which you have not praflifed ; you are but like the
Pharifee, who trufted in him felf, that he was right-
eous, becaufe he was not as other men were, extor-
tioners, unjuft and adulterers ; and yet never con-
fidered the pride, uncharitablenefs and arrogance,
which were m his heart. Your aim, in fuch a kind
of examination, is only to perfuade yourfelves,
that your ftate is good ; not to know whether it
really is fo. This examination will terminate in
ftronger delufion.
3. If you have never been, in any degree, afFefl-
ed with a fenfe of your guilt, and of your depend-
ence on the mercy of God in Chrift, you are among
thofe who are afleep.
The gofpel fuppofes men to be finners, and as
fuch to need the falvation which^ it brings. It is
ablurd to gfifer parHon to the guiltlcfs, and vain to
Serm. XXXVI. 3 Chriflian Religion, 447
offer it to thofe who think themfelves fo. Chrifl
came, not to call the righteous, but finners to re-
pentance not to fave thofe who are out of danger,
but to feek them who are loft. In order to repvnt-
ance. you muft be convinced, that you are finners.
In order to your accepting falvation from Chrift^
you muft fee yourfelves to be loft. Nothing can
be more manifeft, on the leaft refltftion, than that,
by violating God's holy law, we have fallen into
condemnation, from which we cannot deliver our-
felves. An infenfibility of this ftate is an evidence
of a fpirit of fiumber.
The juft live by faith in the Son of God. This
faith is fomethmg more than a fpeculative beHef,
that the So 1 of God is the Savior of men. As
much as this the devils believe. It is fuch a hum-
bling view of our guilt, and fuch afenfible perfua-
lion of hrs authority, grace and lufficiency to fave
the guilty, as brings the fou; to fubmit to him in
all his charatlers. Conviflion of fin muft precede
faith in Chrift. The law, which gives the knowl-
edge of our guilt, is a fchoolmafter to bring us to
Chrift, that we may be jullified hy faith. Paul
was alive without the law ; but when the com-
mandment came home to his confcience, fin reviv-
ed in his apprehenfion, and he faw himfelf to be
dead. Then he complained, O wretched man that
I am ! Then he inquired, who ftiall deliver me
from this death ? And then he gave thanks to God.
that there was deliverance through Jefus Chrift the
Lord.
Here, my friends, renew tlie inquiry What re-
port does your confcience make on the queftion
under confideration ? Can you fay, that, under a
deep conviction of your pollution and guilt, you
have earneftly defired, diligently fought, and hum
bly accepted the deliverance offered in the gof-
pel ? Or muft you confcfs, that you have lived
ftrangers to this convidion ?
448 Duties of the [Serm. XXXVI.
Think it not fufficient, that on the authority of
fcripture, which pronounces all men finners, you
are free to acknowledge yourjelves fuch. If this is
all your convi8ion, it is no more to your purpofe,
than your acknowledgment, that the Turks or Al'
gerines are fmners. The convi6lion muft not hov-
er around at a diftance i it muft fettle upon your-
felves. You muft {gq your own linfulnefs, ^owr own
defert of God's wrath your own dependence on the
great Savior of finners. If you have had no fuch
view of yourfelves, you are yet concerned in the
call, Awake thou that Jleepeji and arifi from the
dead.
4. Jf you have no conflicts with fm and tempta-
tion, you are in a ftate of flumber.
The Chriftian life is a warfare, not only with flefh
and blood, but alfo with principalities and pow-
ers, wicked Spirits, and the rulers of the darknefs
of this world. The remains of fin, the motions of
the flefti, the objefts of the world, the examples of
fmners, and the temptations of Satan, oppofe the
Chriilian in his heavenly courfe. If he would
proceed with conftancy, he muft wreille with all
thefo. From this warfare nothing can free us, but
abfolute vifilory, or total fubjelion. The Chrif-
tian, in this flate of iniperfedion, never gains fuch
an entire conqueft over his enemies, as to fpoil
tkcm of all their power. Though he is delivered
from their dominion, he is not freed from their
rnoleftation.
If lb en you know not what it means to refift
temptations, to ftrive againft corruptions, to deny
yourfeivcs to crucify the flefh ; you are led cap-
tive by your enemies at their will.
You may, indeed, have fome inward ftruggles
with fin, when }ou are not delivered from its do-
minion. An a'.irming providence, the forebodings
oi confcicncc, a I'enfe of fliame, a regard to interelt,
may, at tiinc^, excileyou (ofomcoppolitionagainll
Serm. XXXVI.] Ckrifiian Religion, 449
particular fins, when there is no principle of holi-
nefs in your hearts. But then, if there are no con-
Aids of this kind, you are in bondage to iniquity.
Sin has full, uncontroled dominion over you.
5. The prevalence of a fenfual and carnal difpo-
fition is a fign of fpiritual death.
They who have rifen with Chrifl to a fpiritual
life, have fet their affections on things above ;
their converfation is in heaven ; they walk not af-
ter the flejfh, but after the fpirit ; they are laying
up troafure in heaven, and their hearts are with
their treafure. If you are ftrangers to fuch a life
as this ; if the glory of heaven has never appeared
to you in fuch a light, as to make you defpite and
forego every thing which comes in competition with
it ; if you are carrying on a fcheme for this world
only, and not for the future ; if you have no de-
light in the exercifes of religion, nor defire of God's
favor ; if you can live contented without the pref-
ent tokens of his love, and without the hope of a
future admiffion to the prefence of his glory ; you
are under the influence of fpiritual flumber you
are dead in trelpaffes and fins.
6. Stupidity under the warnings of God's word
and providence, indicates fuch a flate of foul, as the
fcripture compares to fleep.
The Chriflian, renewed in the fpirit of his mind,
has a quick and lively fenfe of divine things- he
has a heart which is tender, apt to be imprelTed
with the concerns of religion, open to conviction of
and fufceptible of relentings for fin. When he is
warned of God, he is moved with fear. He is a-
fraid of God's judgments and trembles at his word.
This fpiritual fenfibility is an elTential property of
the new creature.
What is your temper ? Is it the rcverfe of this ?
Is your heart unfeeling to guilt and danger ? Is it
impenetrable to the fword of the Spirit ? Can you
^ear the impenitent finner dcfcribed by charaCtcvs,
^^0 Duties of the [Serm. ^CXXVI*
which direClly apply to you, and yet hot be af-
fe6led with your awful ftate ? Can you hear the
warnings of God's word and providence proclaim-
ed, and yet feel no folicitude; but ftill flatter your-
feives that you Ihall have peace ? You are as one
that lieth down in the midll of the fea, or that
ileepeth on the top of the maft.
7. The foul, in which the temper of the gofpel
is formed, hungers and thirfts after righteoufnefs,
defires fpiritual growth, and reaches after perfec-
tion. How is it with you ? Are you unacquaint-
ed with the afpirations of the humble foul after
holy and heavenly improvements ? Are you con-
tented with attainments which youfuppofe you have
already made ? Docs your hope of heaven make
you carelefs and negligent in duty ? Do you reft
fatisfied with fuch a meafure of goodnefs, as you
imagine, may be fufficient to fave yoU from hell ?
If this is your fpirit and temper, all your religion
is vain, and all your hopes are delufive.
The true Chriftian loves God's word, becaufe he
is thereby inftrufted, encouraged and quickened in.
his duty. He loves divine ordinances, becaufe he is
thereby nourilhed in faith and holinefs. As a
new born babe he defircs thir> fmcere milk, that he
may grow thereby. His holy defires excite! him to
prayer. He maintains a daily communion with
God. He comes to the throne of grace, that he
may obtain grace to help in tinje of need. If then
you live in a carelels and cuflomary ncglel of
thefe inlliluted means of religion, you are, un*
doubtedly, in that indolent ftate of mind, which
our text expreftes by the metaphors of Jlcep and
death.
To you, then,. I may, with great propriety ; and
God grant, I may with equal fuccefs,
H. Open and apply the call in the text, Awah
ihou llial flccpcjlj and ar[[e from the dead.
Serm. XXXVI.] Chrijlian Religion. 45 1
1. This awaking muft fuppofe and imply a con-
vi6lion of your fin, and a fenfe of your danger.
Exhortations to repentance are addrefled, with-
out efFe6l, to thofe who know not that they arc
miferable and wretched. When fuch are urged to
return unto God, their language is, Wherein fhall
we return ?
Compare yourfelves with the law of God, that
you may obtain the knowledge of fin ; bring home
to yourfelves the threatenings of the law, that l^n
may appear exceeding fmful.
The call in the text is a warning of your dan-
ger. It is like that of the fliipmafler to Jonah,
fleeping in a florm : " What meaneft thou, O
fleeper ? Arife, call upon thy God," It is like
that of the prophet to the felfflattering fmners in
Judah : " Rife up, ye that are at cafe ; hear my
voice, ye carelefs ones ; many days and years fhall
ye be troubled."
Confider, I befeech you, my friends, what a con-
dition you are in. God has appointed a day, in
which he will judge the world in righteoufnefs.
The punifhment, which he will inflift on thofe of
your character, is great beyond conception. The
fcripture reprefents it by the moll awful images
and fimilitudes. Whatever may be their particu-
lar import, they evidently fignify. in general, that
the punifhment which awaits the ungodly will be
perpetual and extreme. Though it will not be ex-
ecuted in full meafure, until the final judgment,
yet it will, undoubtedly, begin at the time of death.
The rich man, when he died, lifted up his eyes in
hell, being in torments. This is not fpoken by-
way of anticipation ; for at this time, he had five
brethren in his father's houfe, to whom he wifhed a
fpecial warning might be fent, left they (houldcome
to that place of torment. You are, therefore, now
expofed to this punifhment. It is only the preca-
rious breath of your noltrils, which fufpends it.
4^2 Duties of ihe [Serm. XXXVI.
Your danger is much increafed by jour carelcfT-
nefs, becaufe this renders your repentance more
doubtful. While your careleflTnefs continues,
your danger is daily growing greater ; for you are
adding fin to fm ; you are abufing the mercy and
patience of God ; you are hardening your heart
more and more ; you are finking from flumber to
fleep, from fleep to death, in your trefpaffes and
fms. It is therefore high time to awake ; for while
you f^iy, peace and fafety, deftruftion is coming
upon you ; and " your iniquity fhall be to you as
a breach ready to fall, fwclling out in a high wall,
whofe breaking cometh fuddcnly in an inftant."
2. This awaking from lleep, and arifing from
the dead, implies a real repentance of fin, and iuriu
ing to God.
" Awake to righteoufnefs," fays the Apoftle,
*' and fin not." " The night is far fpent, the day
is at hand ; it is high time to awake out of fleep.
Let us therefore pui; oiFfhe works of darknefs, and
put on the armor of light." ' Put on the breaft-
plate of faith and love, and for an helmet the hope
of falvation." Arife and come forth, drefled in
robes, and equipped with armor fuitable for the
bufinefs and dangers of the day. The import of
the metaphor here ufed, is more literally exprefl'ed
by your being renewed in the Spirit of your mind,
and putting off the old man with his deeds, and
putting on the n?vv man which is created after the
iimagc of God. Think not then, that you have
complied with tliis call. un:il vour hearts are
changed from the habitual love of fin. to the love
of univeriai hcliacrs ; and conclude not, that you
are llic fubji ^ts of this change, until you experi-
ence the abidino; fruits of it in your tempers and
iivcs. This leads mc to '(xyt
3. They, who iiave awoke from their fleep and
iiftn from the dead, will experience the properties.
SRM. XXXVI.] Chriftian Religion, 453
and maintain the exercifes of a holy and fpiritual
life.
They will be heavenly minded. Being rifen with
Chrift, they will fet their affeCiion on things above,
for Chrift is there, and thtir intereft is theie.
They will be zvatchful ixgainU fin and temptation.
They will no more have fellowlhip v/ith the un-
fruitful works of darknefs ; but rather reprove
them. They will w^alk circumfpe6tly, and abttaiii
from the appearance of evil.
They will have a tmdernefs of confcience ; a
heart of flcQi in oppofitioh to the heart of flone.
This will difcover itfcif in a humble jealoufy of
themfelves, ih a careful infpeOion of their tem-
pers and lives, in a ready convitiion of fin, and
eafy rclentings for it.
They will walk in newnefs of life, ftudj'ing v/hat
is acciptable in the fight of God. They ivill no
more yield therhfelves to fin, but will yield them-
felves to God, as thofe who are alive from il:e
dead, and their members inftruments of righteouf-
nefs to him.
They will delight in prayer. The foul born
from above, looks upward, and tends to its native
place. It was faid of Paul, after his converfion,
*' Behold, he prayeih." Paul had doubtlefs pray-
ed bifore ; for he wms a Pharifee ; and the Phari-
fees prayed long and often. But his Phaiifeean
prayers are not reckoned here Now it is faid ;
" Behold, he prayeth." He prayed, as a man
ought to do, from his heart. His foul quickened
to a new life, felt new deiires, and made new le-
quefts.
They will afpire after iMprovements in knowl-
edge and holinefs, and delight in the means of
fpiritual growth. Babes in Chrift long for the ftat-
urc of perfecl: men.
You fee then, what this rifing from the dead
means. Let us now,
Fr
^^^^^ Duties oj the [Serm. XXXVI.
III. Attend to the encouragement, which the text
contains. "Awake thou that fleepeft, and arife
from thf dead, and Chrifl Jhallgive thee light"
ihall ihine upon and enlighten thee,
1. This may be underflood as a promife of par-
dtin and eternal life on your repentance.
" Repent and be converted, that your fins may
be bloued out." However great and numerous
they are, they may all be fogiven through the
blood of your Redeemer. This cleanfes from all
fm." " The righteoufncfs of God through the
faith of Chrill is unto all who believe, and there is
no difference." The greatncfs of your guilt is no
obfhuttion to God's p^irdoning mercy it is only
your impenitence which excludes y^u from the
hopes ot the gofpel. See, what light arifcs m dark-
nefs.'
2. The words farther import God's gracious at-
tention to awakened fouls, when they frame their
doings to turn to him.
The call is, Azvakc, arife froyn the dead repair
to the Savior, Sav no!:, * We are unable to dif-
cc\n the way :"' Chrill will (}>ine upon you and
give you light. Say not. ' Wi are unable to rife
and walk :'* He will ine.t you with his grace.
*' Arife, he callcth you." He will guide vour fteps.
Stretch out to him your withered hand ; he will
give it ftrenjTth. When the prodigal, having come
to hitnfelf. felt his own wretched condition, and
contemplacdtherichfuppliesinhis father's ho ife
what did he fay ? Did he complain, ' I cannot re-
tun ?" \o : He refolved, " I will arife and go
to my lather." " And while he was yet a great way
off, the father law him, had compaffion on him
and ran to meet him.
Do you alk, " What can the dead do toward
their own rclancflion ? To what purpofe are the
prayers and endeavors of liimcs for their own con-
vorfion ?" Thefe are quedions of a foul at eafe
Serm. XXXVI.] Chrijlian Religion. . 455
of a fluggard who pleads, " A little more fleep, a
little more flumber, a little folding of the hands to
fleep." Your danger has been fet before you. If
you have been wholly inattentive, and are flill un-
awakened, I can only tell you again, your danger
is exceedmg great, and greater than before. The
fame flupidity, which has hindered your attention
to this warning, will, I am afraid, defeat any ad-
vice which can be given you. Bur if, convinced of
your guilt, and fenfible of your danger, you feri-
oufly inquire, what you mufl do, you will gladly
receive the word.
Acquaint yourfelves, then, with the nature of
religion. Think on your ways, and compare them
with the word of God. Read and hear this word
with hcneft felfapplication. Avoid whatever might
extinguifh your prelent fober fentiments. Shun
the occafions of, and temptations to fm. Daily-
implore God's quickening and fan6lif)ing grace,
and in hamble dependence on this grace form your
refolutions againfl fin, and your purpofes of new
obedience.
Conlider your prefent awakening as a new call
from God to turn to him and hope in his grace. To
this grace you are indebted for the work begun in
you. Receive it not in vain. However infuffi-
cient you are to do any thing as of yourfelves, yet
remember you are not left to yourfelves. By that
grace which is now fttivirjg with vou, there is
fomething which you may do. " Wok out your
lalvation with fear and trembling, for it is God
who worketh in you."
You fee, on the one hand, how dangerous is your
condition, while 3'ou continue in your Gns ; and
on the other, how great is your encouragement to
repent and leek God's mercy. If you are Oil un-
perfuaded if neither a view of God's wrath m kcs
you afraid, nor a view of his mercy animates your
hope if defpifing both the terrors of ti\^ law, and
F I' a
4^6 Duties of the, (^c, [Serm. XXXVI.
the invitations of the gofpel, you go on ftill in
your trefpaflfes, what more fhall be faid ? Know,
my friends, it is high time to awake out of fleep.
Though you may fleep in fin, and delay your re-
pentance, yet your judgmeiTt lingereth not, and
your damnation flumbereth not ; but you are
bringing on yourfelves fwift deftru6lion. There-
fore awake, ye who fleep, and arife from the dead,
for now Chrift will give you light.
SERMON XXXVIL
>?
fPHESIANS V. li, 16, 17.
$e then that ye walk circumfpedly, not as fooh, hut as.
wife, becaufc the days are evil. Wherefore
he not unwije, but underjlanding what the will of the
Lord is. ^
i HESE Ephefians, who were fome-
times in darknefs or Heathenism, had now by the
preaching of the gofpel become light in the Lord,
The Apoftle therefore exhorts them to walk as.
children of light-*' not as fools, but as wife." To
walk in wifdom is a phrafe, which may be. under-
flood as comprehending the whole of religion :
i3ut here it is ufed more cTpecially to expreis the
prudence and dfcrelicn, which ought to diilinguifh
the Chriflian life. It is to walk circumfpectly. And
the reafon afRgncd is, " becaufe the days are evil."
We \vill explain the diity, ar;d then apply the
argument.
I. The duty recommended is, " to walk circum^
fpEctly"
The original word is often rendered, diligently ;
as whe!e Herod inquired dUigeiiily of the wife men,
what time the flar appeared ; and commanded them
to iearrh diUgcnily for the child, whom the (lar de,
r;s;nated. It is compofed of two words, one of
41^^ Duties of the [Serm. XXXVII.
Tvhich fignifies the height or top of a thing; the
other fignifies to go or rvalk. The phrafe then im-
poits fuch A caution and exaBnefs in our Chriftian
convcrfaiion, a^> refembles that which men ufe,
when they are walking on the top of a precipice, or
the fiimmit of a building, where a fmall miflep
would endanger a fall, and a fall would be fatal.
This circumfpeftion will beft be illuftrated by
its application to particular cafes.
1. Walk circumrpe6lly that you may keep with-
in the line of your duty.
Religion is not an extended plain, in which you
mav walk at large, and turn to any point without
palfing its limits ; but it is a llrait and narrow path,
in which you muft purfue one ftcady courfe with-
out divertingr to either fide. Your courfe often lies
O
in a medium between two extremes. If from this
coune you deviate, you flep into the territory of
vice. There are foms virtues, which are not capa-
ble of exccfs. There are others whicli confift in a
mediocrity. With reference to thefe the Apoftle
fays, " Let your moderation be known to all men."
Be circumfpe6l, that you may not mijlake your
duty. "Prove all thing-; ; and hold fall that which
is good." Form your religious fentiment by the
plain doftrines and precepts of the gofpel not by
the vague opinions, or corrupt pralices of the
woild. There are errors, which fomc embrace
with airs of allarance, and defend with oftentation
of arijumenf. But be not deceived : " Ponder well
the path of vour feet, and let your ways be oftab-
JiHi d."
J'.e watcii.^ul to retain a Jrnfe of virtue and rcfli-
tud '. 'Tiive earncii, heed to the things which you
liivc iravncdjcfl by any means you let them flip.'"
" Having cholcn the way of truth, lay God's
jiiV:m'jnts before you, and cleave to his tcftimo-
Serm. XXXVII.] Chrijlian Religion. 459,
Be attentive, Jha*; you may conform to the fpirit
of God's commands.
Our Lord lays, " Be wife as ferpents, and harm-
lefs as doves." *'Be wife;" but with your wifdorn
combine "innocence." Be harmlefs, but not filly;
inoffenfive, but not unguarded be prudent, but
not crafty ; cautious, but not infidious a6l right
yourlelves, and beware of men.
The Apoftlc lays, " Be angry and (in not." You
may refent an injuiy, but not indulge malevolence
may take mealurcs for defence, but not fludy
arts of revenge.
You are cautioned, " neither to defpife the chaf-
tening of the Lord, nor to faint under his rebukes."
Between thtfe extremes lies your duty in the day
of afiliSlion. Be fenfible of, but not impatient un-
der God's corrections be prayerful, but not com-
plaining be humble, but not difconfolate.
It is a precept of the gofpel, " Take no thought
for the morrow." This, however, mufl be under-,
flood in a {tni^ confident with the precepts, w^hich
require you to do your own bufmefs, abide in your
calling ?nd provide for your houfehold. In this
mortal flare, look and prepare for changes ; but be
not folicitous about them. In all conditions mciin-
tain a balance of mind. Be neuhcr anxious nor
carelcfs neither perplexed nor flupid neither
thoughtlefs of conungences, nor diftrelfed with the
fear of them.
* Be geuvle and eafy to be entreated " yet never
(loop to finlul compliance.> be fteady in duty, but
not obflinate in trifles hear inftrudion and re-
proof; but be well perfuaded in your o n minds
change your opinions and manners, when you
are convinced thcv have been wrong ; but be not
children carried about wi'h every wind o! doctrine
be ilritf, but not fuperftitious cheerful, but not
Vdin feriGus, but not moro'c ufeful in your pla-
ices, but not bufy in other men's matters exenv-
F r 4
^eo Jhitieso/the [Serm. XXXVU,
pUry in fonverfation, but ndt oftentatious emi-
nently holy, but unafFe6tedly humble.
That in thefe and fimilar cafes you may walk by
the flrait line of duty, you mud walk circum-
fpeaiy.
2. Walk circumfptflly, that you may efcaj^e the
Jnares in your way.
'A prudent man forefeeth evil and hideth him-
felf : The fimple pafs on and are punifbcd." Your
grea'eft recuri::y lies in watchfulnefs and prayer,
left you enter into temptations. If they meet you,
refifl them ; but your firft care mull be to avoid
them, if you rafhly throw yourfelves in thvir way
and challenge them to the combat, there is little
reafon to hope, you will come ofF unhurt:.
Often look forward to defcryyour dangers : De-
cline them, when you can : If you cannot decline
them, arm yourfelves to meet them, and proceed
with courage, relying on divine fupport. Temp-
tations will moll eafily prevail, when they take you
by furprife.
Attend to your particular fituation and condition
in life. Poverty and riches, adverfity and profper-
if:v, youth and age, a public and a private ftation,
have their refpedive dan.^er^. Coniider your own
Hate, and bewaVc of the tetnptalions which it brings.
Examine your infirmities, biades and corrup-
tions. Thus you v.-jll learn what fins and tempta-
!i(Mis rnoft eafily bciet you, and prevail againft
you ; and thti^^ you will know, where to place your
flrongcft guard.
Often ?cviev/ your pail life, and reflefl on for-
mer tcinpiatj'-ins, and ihe circumflanccs fromwhich
they avolc. Thus experience will teach you, how
to employ your future caution.
Be circunifpcdK that you may delect your ene-
Tr.K's, when they npproach you in difguifc. They
\m\\ oFtrn rotre with dec-i'ful prctenfions, appear
^n t!:C iafcinatiJig garb of friendfliip and !nnocence,
Serm. XXXVII.] Ckriftian Religion, 4^1
and addrefs you by guileful flatteries and fubtil in*
finuations. Beware, left ycu be led away with the
errors of the wicked. Examine with care every
fufpicious fuggeftion, whetJier from within or with-
out. Be not ignorant of the deceitfulnefs of the
heart, the wiles of the devil, the craftinefs of men,
and the fnares of the world, left you be feduced
from your virtuous refolutjon, and fall from your
ftedfaftnefs.
Be vigilanU, left while you oppofe one tempta-
tion, you invite another ; and while you avoid one
extreme, you rufti into the contrary. Dangers a-
wait you on both fides : To guard on> one fide on-
ly, is to leave the other more deiencclefs.
Never neglc6i your duty under pretence of fliun-
ning a temptation. Where duty calls, thither you
muft go ; apprized indeed of your dangers, but
unawed by them. To decline known duty on ac-
count of forefeen temptations, is a fal.'e caution.-
The true caution is to coIle61; the ftnngth of your
faih, and implore the aid of Gc^'s grace.
Circumfpe6tion is peculiarly ncceffary when
temptations a6tually furround you. David fays,
* I will take heed to my ways, that I Hn not with
my tongue ; 1 will keep xny mouth with a bridle
while the v/icked is before me."
3. Walk circumfpc6liy that you may wifely
comport with the ajpecls of Providence.
The beauty of religion, yea, religion itfelf, great-
ly confifts in the correfpondence of your temper
and behavior wiih your exifting circum fiances.
In the day of profperity be joyful, an-d in the day
of adverhty coafider. In affliftion be patient and
humble in poverty be contented and fubmiffive.
In ftraits and perplexities caft your cares on God
in affluence remember and Ihew kindnefs to the
poor in worldly fuccefs be thankful, but rejoice
with trembling in preferment check your ambi-
tion and Itudy to be extcnfively ufcful in every
462 Duties of the [Serm. XXXVII.
jftlation fulfil its appropriate obligations. Every
pious affedion and virtuous exercife is then moft
amiable in ilfelf, moft acceptable to God, moll
comfortable to ourfelves and moft profitable to
men, when it is bell adapted to our relations and
circumllances.
4. Be circumfpefl;, that you may do every duty
in its time and place.
You arc to attend on the daily xvorlhip of God
in your families and clofets, and you are alfo to
purfue the bulinefs of your reipeftive vocations.
Here call in the dirc6lion of wifdom, that you may
not give to the former that time which belongs to
the latter ; nor that application to the latter which
would divert you from, or unfit you for the for-
mer. Let each have its due fhare of your time and
attention.
Be kind and beneficent to the poor ; but take
heed to yourfelves, that ye do not your alms to be
feen of men that you feed not their vices, when
\'Ou fliould relieve their neceffities, and that you
give not in oftenlatious charify what you owe to
the wants of your families or the demands of your
creditors. And on the other hand, make not the
calls of domefHc exigence, or the obligations of fo-
cial jufticc a incva preiexi to excufeyouiiclves from
doing good, when the occafion of others requires,
and your own ability pern^its.
You are to regard principally theintereft of your
fouls ; but you may not ncgletl the care of your
bodies. Here yo'i muft be circumfpctt, left you
fulFor your tcmpoial concerns to exclude thofe of
eternity ; or icit, under pretence of engagednefs in
religion you forget the obligations of induftry, juf-
tice and beneficence.
You are to attend on the inftituted ordinances of
the gofpel - but beware left you fubftitute thefe
for rhit folid and fubftantial holinefs, which theT^
weio intended to promote.
SRM. XXXVII.] Chrijlian Religion. 463
You muft obferve the outward forms of religion
with godly fincerity ; but never plead the poiiible
want of fincerity as a reafon for negletling the
forms.
Prudence will direftyou to avoid, when you in-
nocently can avoid, the temporal inconveniences
a vnding a profeflion of religion. '" When they
ptifecute you in this city, flee to another." But
in your caution to efcape the evils of the world,
you mufl not decline a profeflion, deny the faifh
and put away a good confcience. " Whofoever is
afhamed of Chrift m an evil generation, of him
will Chrift be afhamed in the prefence of his Fa-
ther." This feems to be the cafeefpecially intend-
ed in the text. As the times were dangerous,
Chriftians were to walk circumfpcftly, that they
iTiight preferve their integrity, and yet avoid the
evils which threatened ihem. If both could not
be done, they mufl maintain their integrity ac all
hazards.
5. Walk circumfpedly, that your ^ooi may not
be evil fpo ken of.
On no confideration may you do evil or nrglc6l:
duty : But in the manner of performing your duty,
you may often, with great advantage, acconrno-
date yourfelvcs to the weaknefTes, humors and in-
clinations of ethers. Innocent liberties you muft
avoid, when your ufe of them would be per crtcd
to the difhonor of religion and the prejudice of your
own chara6ler. In things indifferent be nor rigid
and uncomplying, but by an eafy condefcenfion
plcafe all men for their good. Thus the Apoltle
'' was made all things to all men, that he might by
all means fave forre,"
The behavior of Chriflians is watched, by fome,
(h:it they may imitate it ; by more, that they may
vilify it. So a6l in all things, that you mav en-
courage the virtuous, filence the captious, and cut
off occafion from them who delire occafion to re-
464 Duties of the [Serm, XXXVII,
proach your profeffion and the gofpel which you
profefs. *' Walk in wifdom toward them who are
without. And let your fpeech be always with
grace feafoned with fait, that ye may know how ye
ought to anfwer every man."
I have illuftrated the circumfpeC): behavior which
the Apoflle recommends. The argument by which
be urges it, is this s
II. "' The days are evil."
The argument was not peculiar thofe early
times. It is pertinent to all times.
The Chriftian, while he dwells on earth, may
fay, *' The days are evil," becaufe he finds in him-
felf much diforder and corruption. In the world
of glory watchfulnefs will be fuperceded by perfe-
cution. Hore he muft walk circumfpeftly, that he
may not he drawn away by flefhly lulls and world-
ly afFe6lions may keep under his body and bring
It into fijbjeftion may ftrengthen the principles
of holinefs in his foul, and confirm his heavenly
hopes.
The days are evil, as he is expofed to various af-
flictions, lie muft walk circumfpe6lly, that he
may comport with the afpe6ts of providence, ac-
commodate himfelf to all changes of condition,
learn obedience and refignation to God by the
things which he fuflters, and by faith and patience
obtain the proniifcs.
The days aic evil, for there are many adverfaries.
Evil fpirits, worldly objc6ls, wicked examples and
flefhly inclinations oppofe his progrefs. He mufl
walk ciicumrpccti)', that he may forefee and avoid
temptations, guard again ft a lurprife, prevent the
undue inlluencc of fenfible objedls, and be blame-
ivls and harm Ids in the midft of a perverfe nation.
'I'he drtys are evil, as iniquity abounds. lie
mult walk ci:Turnu)ecl]y, that he may keep himfelf
imfpf^Ued fiom the worid, may fccure his good
VrtitilJion from c-nfcmpf, may fti>n the progrefs ot
6erm. XXXVII.] Chrifiian Religion,
4^5
vice and error, and fupport the languifhing caufe
oF truth and righteoufnefs.
Let us apply to ouifelves thefe confiderations i
and as we profefs to be Chriftians to be children
of light and of the day, let us not walk as thofc
who are in darknefs, and know not at what they
Humble ; but let us walk wifely and circumfpeft-
ly, redeeming the time, becaufe the days are evil.
SERMON XXXVIII.
EPHESIANS V. 16.
Redeeming the time, hecaufe the days are evil.
1 HE redemption of time, together
with the reafon for it, " the days are evil," will be
the fubjedl of our prefent meditations.
I. We will confider what it is to redeem the
time.
To redeem is to reclaim by price, or recover by
labor that which has been lofl or alienated ; or to
preferve by prudence that which is in danger. It
is a metaphor taken from the pradlice of merchants,
who obferve the favorable feafons of buying and
felling, of making pn fits and repairing lolfes, who
keep regular accounts of their expenfes and gains,
and often infpedl their affairs, to know whether
their interell is in progrefs or decline.
It is here fuppofed, that time is precious. That
we may redeem it, we muft make a jull eflimate of
its value.
It is precious, becaufe we have much bufmefs
on our hands bufmefs which relates, not to
our bodies only, but to our fouls not merely to
this life, but to the whole duration of our exi ft-
encc.
Serm. XXXVIII.] Chrijlian Religion. 46 j
It is precious, becaufe it is fhort and uncertain ;
and our work muft be done foon, or it never can
be done at all.
It is precious, becaufe parr, and, with many, the
greater part of ic is gone already. What remains
is increafed in value, as it is contra6ted in length.
We had none to wafte at firfl ; we have need to be
frugal now.
To redeem time is to regain what is loft, and to
fave what is left.
Firft : We muft regain the time which is loft.
Time paft. indeed, cannot be recalled. Each
momeni, which flies ofl^, is gone forever, and will
return no more. Like the wind, it pafteth away
and Cometh not again. But we do the beft we can
toward the recovery of loft time, when we refletl
with forrow on follies paft, and refolve to be wife
in future. Though we cannot revoke the pafl
guilty fcenes, yet we may repent that we have liv-
ed as we have done, and be careful now to live as
we fhould have done. We ihall not amend our
lives, until we repent of paft fins, nor improve our
future time well, until we are humbled, that the paft
has been fpent fo ill.
Sit down then, and take a ferious review of life.
Inquire how it has been employed what attention
you have paid to the great end of your exiftence
what good you have done for others, or gained for
yourfelves what proficiency you have made in
knowledge and holinefs what hope you have ac-
quired, and on what ground it refts.
Upon ftritl inquiry, many, I am afraid, will find,
they have done little or nothing to the purpofe,
and their work is all to be done, when much of
the day is fpent. And all, no doubt, may confefs,
that 'heir progrefs has not been anfwerable to the
time they have enjoyed. Let the time pad fuffice
to have been wafted in negligence and folly.
468 Duties of the [Serm. XXXVIlt.
Henceforth "walk circumfpe6l;ly, redeemiiig the
time."
Secondly : This phrafe imports prudence tc*
fave, and diligence to improve the time that re-
mains.
In vain you" pretend to lanient your paft folly^
unlefs you apply your hearts to wifdom." Godly
forroiv^ will work in you carefulnefs."
1. Enter on your work fpeedily. Do you aflcj
what is your work ? It is time you knew. Con-
fult God's word ; that will tell you. The relig-
ion of a finner mud begin in repentance toward
God, and faith toward Jefus Chrift ; and it muft
be pcrfefted in the works of faith and the fruits of
repentance. '* Think then on your ways, turn
vour feet into God's teftinionies ; make hafte and
delay not to keep his commandments," No lon-
ger content yourfelves with diftant purpofes.-*-
While you procrallinate, inftead of redeeming the
time you have loft, you are lofmg what is left.
How can you fay, You repent, that you have tri-
fled fo long, if you continue to trifle ftill ? How-
can you fay, You willi to recal your time, that you
may improve it better, if ftill you wafte your time
as before ? If you think of regaining loft time,
make immediate application to your work ; for
r/hile you d.lay, time paftes off ; and the more
you lofc, the more is to be redeemed, and the
Imaller your flock on hand.
2. Attend to your work with diligence.
A ienle of paft flothfulnefs muft excite you
to levcrer induftry. The traveller, who lingers in
tlic morning, mull proceed with quicker pace to
KMch the intended (tage by night. The Redeemer,
who was always diligent in Gud's work, was more
;i61ivc. as his time gre;v' fhorter. " I muft work
the works ol Iiim that fent me, while it is day :
The niglit Cometh, when no man can work,"
Serm. XXXVIII.] Chrijlian Religion, 469
" What your hand finds to do, do it with your
might ; for there is no work in the grave." There
are duties which relate both to this, and to the fii^
ture world. Thefe duties, confidered in relation
to their different objeds, diflFer in importance ; but
both claim attention. Diligence in your fecular
duties is important, as a fecurity again ft tempta-
tions, as condulive to your comfort and ufefulnefs,
and as included in the obligations to juftice and
charity. It therefore, in its connexion and influ-
ence, is a fubftantial part of religion. Diligence
in the work of your fouls is the principal thing ;
for your future falvation is fo much fuperior to all
other interefts, that it is called, The one thing need-
ful. However diligent you are in your fecular
calling, if, in the mean time, you negleft your fal-
vation, you only trifle ; for '' what will you be
profited, if you gain ijie whole world, and lofe
your foul ?"
Be not only fervent, but fieady iii your work,
A wavering zeal makes noprogrefs. "The double-
minded man is unftabie in all his ways : Let not
that man think, that he fhall obtain any thing oi
the Lord."
'Rq fruitful in every good work. Afpirc to emi-
nence in holinefs. *' Forgetting the things which
are behind, reach forward to the things which are
before, and prefs toward the mark for the prize of
the high calling,"
3. Guard againfl the things, which roh you of
your time.
An indolent habit is inconfiilent with laudable
alions. It creates imaginary, and magnifies real
difficulties and dangers. It raifes a lion, or a
hedge of thorns in its way. It enervates the pow-
ers of the body, and Itupifies the energy of the
mind.
A verfatik humor is a6live, but wants patience.
It forms great defigns vf-ith confidence, enters upor?
G G
470 Duties of the [Szrm. XXXVIII.
tliem with ardor, and leaves them unmatured. It
flies from obje6l to obje6l with too much rapidity
to appropriate or retain any. Novelty only has
charms ; familiarity begets indifference. Time is
loft, becaufe nothing is profecuted to effeft.
An exceiTive Jondnefs for comfiany and amujemmt^
is the caufe of much wafte of time. Diverfions
may be innocent ; but then, they muft be well
chofen, wifely timed, and moderately ufed. They
muft be well chofen fuch as will not exhauft, but
repair the ftrength, refrefh the fpirits and difpofe
the mind for the return of duty. Tiiey muft be
wifely timed ; for, however innocent in their na.
ture, they become finful, when they occupy the
hours which ought to be employed in the exercifes
of devotion, or in the labors of a fecular profef-
fion. They muft be moderately ufed ; for, fought
too frequently, or indulged too freely, they en-
trench on duty, and beget a habit of trifling.
How many are there, who tranfgrefs thefe rules ?
They know not how to be confined to their proper
employment. They yield to every little avocation,
and obey the call of every fon of pleafure. Their
vacant hours they give to amufement, and make
no refervation for the culture of the mind, or the
devotion of the clofet and family. If you would
redeem your time, reftrain your love of pleafure.
Beware of prejnviption. " Boaft not of tomor-
row." Only the prefent time is yours. Tomor-
row docs not yet exift. When it comes, it may
not find you here. If you fhould fee it, ytt you
cannot retain it. It will be as tranfient as today.
4. Do every work 171 its feaf on.
*' There is a time for every purpofe ; and a
wife man's heart difcernedi time and judgment."
Attend vith difcretion to the calls of duty, and
you will fave much time and prevent much lofs.
It is fo in your worldly bufinefs : Make a good
avrangcmcnt of its parts, and take up each part in
ERM. ){XXVIII.] Chyijlian keligicn. 471
its order, and you will execute the whole with fa-
cility and fuccefs ; while your improvident neigh-
bor, who leaves all his matters in coAfufion, and
takes hold of his buiinefs as it happens, and ufu-
ally at the wrong end, is always embarraffed with
cares, ftraitened for time, and difappointed in the
refult.
This attention to feafons is ho lefs neceflary ia
the work of your falvation.
Youth is the moft promifing feafon. Then the
work is moft eafy, and attended with feweft ob-
ftruftions ; and then there is the faireft profped
of divine concurrence.
If that feafon is paft yith you, take the prtjcnt 2
for the future is uncertain, and the difficulty of
your work and the indifpofition to attempt it will
increafe by delay.
The time of hcaltli is more favorable than a time
of iicknefs ; for you are now more capable of in-
tenfe thought and perfcvering application, and bet-
ter able to prove your fincerity.
There are fome tender feafons, whetl the con-
fcience is awakened, ferious fentiments im-
prelfed and good refolutions excited. Improve
tJiefe feafons. Refill not, but comply with the en-
couraging motions of the Spiiit, left he retire, and
no more return.
There are feafons friendly to particidar duties.
For your daily devotions, chooie the hours, when
your minds can be m.oft free from the occupations
of the world, that you may attend on God without
diftradtion. If you would advife or reprove a
friend, take a time, when you can fpeak to him iti
private when you tee! your own minds affettion-
ate, and think his to be calm and tender whea
you can addrefs him inoffenfively, and he may
hear you difpaftionatelv. In doing works of char-
ity, obfcrve opportunities. There are times, when
you can do fomtthinj^ for your neighbor without
G eg
47:2 Duties oj the [Serm. XXXVIII,
any inconvenience to yourfelves, and with fenCible
benefit (o him ; you may yield him much fervice
with fmall expenfe, and do him lalling good in a
ihort time. By thus attending to the feafons of
duty, you may fill up your time faft, and livelong
in a little while.
5. Wifely divide your time among your various
duties.
Lawful things will become criminal in you, if
they occupy your time fo far, as to exclude other
things of greater importance. The duties of relig-
ion are conuflent with each other, and may be
made to harmonize in pra6lice. If they interfere^
it is bccaufc ycu throve them into confufion, and
your time into diforder. Dillribute your feafons
properly, and arrange your works prudently ; then
you will find means for all incumbent a6ls of be-
neficence and righteoufnefs ; liberty for the daily
cxercifcs of piety and devotion ; leifure for family
inftrudions and counfels, and time fufficient for
the profecution of your fecular labors.
We have feen how we are to redeem the time.
II. We will briefly attend to the argument fub*
joined, *' The days are evil."
We (hall not dwell long an this argument ; for
it has been in part anticipated under the preceding
branch of our fubje6l.
Our days may be called evil in a moi'al fenfe, as
we have done much evil, and there is evil ftill
within us. Some are under the full power of lin,
Thefe have not only the work of religion to begin,
but much fin to repeat of, many vicious habits to
eradicate, many flellily lulls to mortify, tlie work
of their paft lives to undo, and a new work to ac-
complifii. They have hitherto been travelling in
a wrong path, and their guilty way they mull tread
back by the careful fleps of repentance. We have
all much work on our hands. If we have exercif-
ed repentance unto life, yet our work is not finiftw
Serm. XXXVIII.3 Chrijian Religion, 473
ed. There are corruptions foconfiii^ with, tempt-
ations to watch againft, daily duties to perform
and continual improvements to make. We mull
cleanfe ourfelves from all pollutions, go on to per-
feftion and give diligence to the fuU affurance of
hope. Our work is important ; upon our fidelity
in it depends our comfort here, and our happinefs
hereafter. Now is the feafon to provide for eter-
nity. There is no work in the grave. We have no
time to fpare.
Our days may be called evil, as they are few.
We may fay, with the patriarch, '* Fetv and evil
have been the years of our pilgrimage." Since our
work is great and our time fhort, we have need to
redeem the time by a diligent application of it to
the work before us. A confiderable proponion of
our time is gone already : If this has been walled,
how frugally ihould we ufc what remains ?
Some have arrived to that time of life, which is
eminently called an evil day. li concerns them to
review their days, prove their works, examine their
hearts and know the condition of their fouls. If
they have been flothful in bufinefs, let them now
become fervent in Spirit, ferving the Lord. If they
have (lept in their guilt, it is high time to awake
out of fleep ; for their time is far fpcnt.
The days are evil, as iniquity abounds. Many
temptations to a wafte of time, will meet us from
the enticements and examples of the wicked, from
the fuggcllions of evil fpints, and from the influence
of worldly cares. Let us walk circumfpectly re-
deeming the time. While the world around lies
dead in fni, faints too eafiiy lofe their zeal. When
the foolifii virgins flept, the wife (lumbered with
them. Let us not fleep as do others, but watch
and be fober.
The days are evil, as this is a (late of mortaliiy.
We arc fubjeSl to afflidion and expofed to death,
pur fellow mortals are dropping around U5 and
G G 3
474 ^^^^^^ ^J i^^> ^^' [Serm. XXXVIIIv
we are foon to fall. Our la ft day is at hand ; we
are not fure of another. What time may be aU
lowed us, let us wifely improve, in examining our
hearts, correling our errors, repenting of our fins,
amending our lives, cultivating religion in our-
felves, promoting, it among others, and feeking the
mercy of God for. our own and the common fah^i-
tion. Thus, when the time of our departure is.
come, we may adopt the language of the Apoftle ;
*' 1 have fought a good fight, I have finilhed my,
courfe, 1 have kept the faith : Henceforth therQ is.,
laid up for me a crown of rightcoufnefs,".
^^
3 E R M O N XXXIX.
EPUESIANS V. ii
And be not drunk with xvine, wherein is excefi.
Drunkenness, though in gener-
al difallowed among the Heathens, was admitted
in their Bacchanalia, as an expreffion of gratitude
to the God, who gave them wine. This Pagan rite
the Apoftle feems to have in his mind, when he
lays to the Ephefians, newly converted to the re-
ligion of Chrifl, " Be not ye drunk with wine,
wherein is excefs," dilTolutenefs and luxury, " but:
be filled with the Spirit." In (lead of thofe wild
and brutal indulgencies, by which you once pre-
tended to exprefs your joy, feek the fober and ra-
tional pleafures, which are communicated by the
holy Spirit.
The oppofition here made between being filled
toith wine, and filled with the Spirit, fhews that
drunken nefs is inconfiflent with the pure religion
taught by the gofpel.
We will, firlt, confider the nature and extent of
this vice ; and then reprefent the guilt and danger
which attend it.
I. We will confider the nature and extent of the
fm, which the Apoflle calls drimkennefs,
'-^ Be not drmk with wine.'*
Gq4
476 Duties of the [$RM. XXXIX,
The Apoflle does not mean to debar Chriftiatis
from all ufe of wine and other fpirituous drinks ;
for " every creature is good, and nothing to be re-
fufed, if it be received with thankfgiving." He
advifcs Timothy to " ufe a little wine for his ftom-
ach's fake." God caufes the earth to bring forth
wine, which rejoices, as well as bread, which
ftrcngchens the heart of man. It is not a life of
auileiity and mortification, but a life of rational
i'obriety, which the gofpel enjoins. We are not to
emaciate the body, and extinguifh the' glow of
health by an abilincnce from innocent delights ;
but to keep under the body and bring it into fub-
jedlon, by an abflinence from flefhly lulls.
*' Take heed to yourfelves, fays our Lord, " left
nt any time your hearts be overcharged with fur^
f citing and drunkennffs, znd the cares of this world."
The ufe of meat and drink is to fupport and com-
fort the bod)^ Whatever is more than thefe, may
be called cxcep.
Of intemperance, as of other vices, there are va-
yious degrees. The highefl degree is fuch an in-
dulgence as fufpends the exercife of the mental
and bodily pov/ers. It is this idea, which is ufu-
al!y attached to the word dnmhennefs. And fome,
who are v'holly under the dominion of a fordid
appetite, may perhaps think themfelves temperate,
becaufc they fcldorn or never run to this grofs ex-
ccfs. Jjiit remember ; ar. you may be guilty of
murder v/iibout taking away your neighbor's life,
and ot ini'illicc without burning his houfe fo
you may be guihy of intemperance without tranf.,
forming you; fclf into a beail.
It by the indulgence of your a^ppetite, you unfifc
your body for the fcrvice of the mind, or your,
mind for the fervicc of God fo w.tRe your fub-
flancc. as to defraud your family of a maintenaru^e,
or y.->i;r crcdifois of their dues become enilavcd
V> a fcufual habit, and fafcinated to diifoiute com-
Serm. XXXIX.3 Chrijlian Religion. 477
pany are diverted from the duties of religion, or
the bufinefs of your worldly calling awaken
criminal defires and excite guilty' pa flions flupify
your confcience, extinguifh the fentiments of hon-
or and banifli the thoughts of futurity ; you are
chargeable with a criminal excffs. Though the
world, perhaps, will not (iigmatize you as a drunk-
ard, yet you are not far from that odious charac-
ter. They who ferve divers lulls and pleafures
they who are given to appetite they who are
mighty to drink wine, and men of ftrengdi to min-
gle ftrong drink they v/ho tarry long at the wine,
and go to feek mixed wine they who rife up ear-
ly that they may follow Orong drink, and continue
until night, till wine inflame them in a word,
they who make provifion for the flcfli to fulfil the
iuds (hereof, fall under the condemnation of fcrip-
ture, as v/ell as the attrccious drunkard. I pro-
ceed,
II. To reprcfent the guilt and danger which at-
tend the vice under corjfideration.
1. This is an ungrateful abufe of God's bounty.
God gives us all things richly to enjoy, and fills
our hearts with food and gladncfs. He not only
aliovv-s us neccffary fupplies, but indulges to us a
thoufand comforts. A rich variety of creatures he
has put into our hands, fome for our fupport, oth-
ers for our dcHghi. And fliali we abufe to his dif-
honor the fiuits of his beneficence, which are giv-
en to ftrengthen our faculties, gladden our hearts
and awaken our gratitude ?
2. This vice divefls the man of his native digni-
ty, and finks him, below the brutal herds.
" Wine takes away the heart" the underrtand-
Irig, which conftitutcs the man. It is only realon
and fpeech, which raife man above the animal
tribes. While thefe pov/ers are fufpended, what is
he bet:ter than they ? Man, brutalized by intem-
perance, is really more defpicable, than the native
^yS Duties of the [Serm. XXXIX*
brute. The latter obeys ; the former contradiis
the nature, which God has given him. The one
appears in his proper form ; the other alfumes a
monftrous figure. His motions are wild, his vif-
age diftorted, his converfation filly, his manners ri-
diculous. Could the drunkard in a fober hour
have a view of hirnfeif, as he appears under the
power of intoxication, and be perfuaded, that this
uncouth and antic figure is really himfelf, he
would, unlefs fhame is extinguifhed, blufh to be
feen. He would retire to obfcurity, confcious of
his fall from manhood.
3. This vice is injurious to the body, as well as.
mind.
It benumbs the fenfes, enervates the limbs, palts
the appetite, breeds difeafes, creates dangers and
haftens death. " Who hath woe ? Who hath for-
row ? Who hath contentions ? Who hath bab-
bling ? Who hath wounds without caufe ? Wh
liatli rednefs of eyes ? They that tarry long at thq
wine ; that go to feck mixed wine."
3. This confumcs menj>* fubftance.
When we fee one given to intemperance, we at
once predift his poverty, and we truft him with
caution. " The drunkard and the glutton fhaii
come to poverty, and be clothed with rags."
We think the man unhappy whofe fubftance is
dellroyed by fire. More wretched is he, whofe ef-
late is confumed by his lufl. If this man has any
fenfibility left, how muft his confcience reproach
him ? How muft the cries of a helplefs family
pierce him ? How muft the demands of his difap-
pointed creditors confound him ? With what ftiame
muR he refleft on the infamous exchange which he
has made of a decent fortune for a tranfient pleaf-
ure ? How muft it gall him to fee ftrangers in poflef-
fion qA the inheritance which he received from his
father's induftry, and has alienated by his own fol-
\y ^ How muft it mortify him tQ think that he i?.
$ERM. XXXIX.] Chrijlian Rdigion. 47^
changed from a man of reputable bufinefs, io a.
miierable, reeling drunkard ? And that they who
once approached him with refpeft, now point at
hini with the finger of contempt ?
But thi^ is not the worft, of his cafe ; for,
5. He has wafled his confcience as well as his
fubftance.
Dead to the feelings of honor, the obligations of
virtue, and the apprehenfions of futurity, he pro-
ceeds in his guilty courfe, without fear or reltraint.
Ye, who have addi6led yourfetves to pleaiure and
gaming, to diffolute company, and the free ufe of
llrong drink, inquire, whether yoa cannot perceive
fome unhappy eflFeds of your indulgence. Is not
the love of thefe fenfual obje6ls growing upon you,
and gaining a more abfolute dominion over you ?
Are you not more indifferent about the concerns
of immortality, than you were formerly ? Is not
your confcience more unfeeling to guilt, and lefs apt
to rebuke your unworthy condufl ? Are you not
more negligent in attending the duties of the clofet,
the family and the fanluary ?---Areyou not more
difpofed to make light of religion, to cavil at the
fcriptures and to defpife reproof ? Can you not
more eafily Hatter youifeives with fafety in a w^ay of
fm, and with a hope that the threatenings contained
in the Bible will never be executed ? Can you not re-
member the time, v/hen you would have {liuddercd
to hear thofe licentious opinions, which now you
lift en to with pleafure ; and to think of fuch flu-
pidity of foul, as you now really feel ? Is this a
juft defcription of your ftate ? Then inquire from
what ca ufe this increafing irreligion and impiety
have proceeded. You need not be long in doubt.
Your own experience, if you confult it, will con-
firm the truth of the fcripture, which defcribes the
the fenfual, as hating inflrufion, defpifing reproof,
fcoffing at religion^ and flattering themtelves, that
^8o Duties of the [Serm, XXXIX,
they fhall have peace, though they add drunken-
iiefs to thirft.
6. Intemperance generates other vices ^impure
loftings, angry paflions, profane language, infolent
inanncrs, obftinacy of heart and contempt of re-
proof. " Look not upon the wine," fays Solomon,
* when it is red, when it giveth it!> color in thfc
<:up ; for thine eyes Ihall behold a flrange v,roman,
and thine heart (hall utter perverfe things ; yea,
thou fhait be as he that lieth down in the midft of
the fea, or as he that lieQi upon the top of a mail.
They have ftricken me, thou fhalt fay, and I was
not fick ; they have beaten me, and i felt it not.
When fhall I awake ? I will feek it yet again."
7. Intemperance has mod lamentable effeds on
families.
It fubverts order and government. How fhall a
man command his children and his houfehold,
when he has not reafon and virtue enough to com-
mand himfelf ? How fliail he govern their aftions,
when he is enflaved to his own paffions ? If fome-
timcs, in a ferious frame, he inculcates on them
(he duties of religion, his fiiocking example defeats
his good exhortations. The parent, who would be
regarded in his ftation, mud make his adions and
inllruclions agree.
7'he government which an intemperate man ex-
ercifes, is too paflionate and wanton, too unfteady
and inconfiftent to be revered. Government, to be
<>fiiracious, inufl be calm and rational.
What devotion can there be in a family, whofe
head is given to intemperance ? He is often abfent
at the hours of prayer. If he is prefent, he is in-
capable of leading m the folemnity. His fenfuai
Iiabit renders him indifferent, and, by degrees, a-
vcrfe to the facrcd exercife. You may doubtlefs
ecollecl inRances of the difcontinuance of family
worfhip from this unhappy caufe. Some who
have early begun, and for a time cbfcrvcd this im-.
Serm. XXXIX.] Chrifiian Religion, 484
portant duty, falling into licentious connexions,
have intermitted, and, at laft, laid h afide.
This vice deilroys domeftic peace and tranquil*
lity. The man addifted to it, grows frattious,
peevilh and fretful. He falls out with his beft
friends, haftily condemns their innocent, and even
their moft prudent behavior, is dtaf to reafon,
fpurns i^eflraint and refents advice. He confiders
as enemies thofe who feek his welfare, and mif-
takes their kind offices as tokens of hatred.
He makes all around him unhappy, and thofe
the moft fo, who ftand in, the nearefl relation*
When he is abfent, how anxious are they, left he
fall into temptation and a fnare ? What pain they
feel, when he foams out his own ftiame ? How-
they wifh to conceal from the world the infamy
which he betrays, and at which he cannot blufh ?
When he returns from abroad, how fearful are
they, left he come charged with paffion to be le*
out on his houfehold ?
This fin brings family diftiefs. It bgets negli-
gence, interrupts bufmefs, flackens induftry, ob-
ftru6ls education, and fpreads difcouragement and
languor. While the intemperate houfeholder is
indulging himfelf abroad, his family at home are
miferable for want of the comforts, which his la-
bor Iliould provide, and his frugality fhould pre*
ferve ; and his children are running wild for want
of parental wifdom and virtue to guide and reftraiii
them.
- 8. The fcripture abounds in the moft foleran
warnings againft this fm.
"Woe to thm," fays the prophet, "who are
mighty to drink wine the harp and the viol, the
tabret and the pipe are in their feafts ; but they
xegard not the work of the Lord, nor conCder the
operation of his hands." Our Savior cautions us,
that " we be not at any time overchai^ed with fur*
f<iiung and drunkenr^efj, left the day of the Lord
4^2 Duties of the [Serm. XXXIXi
c<?me Upon us unawares." St. Paul fays to th6
Romans, " Let us walk honeftly as in the day, not
in riotinjT and drunkenneis, but put y.? on the Loid
Jefus Chnft." He fays to the Theffalonianis, " Ye
are children of light and of the day ; we are hot of
the night nor of darknefs ; therefore let us not fleep
as do others, but let us watch .md be fober. For
they that flfep, fleep in the night ; and they that
be drunken, are drunken in the niL;ht ; but let us
who are of theday, be fober." " The time paft of
our life," fays St. Peter, " may fuflSce us to have
wrought the will of the Gentiles, when we walked
in exccfs of wine, revellings, banquettings and a-
borainable idolatries I befeech you, that ye ab-
fiain from flelhly lufts, which war againll the foul."
They, who are *' drunk with wine," cannot " be
filled with the Spirit." Drunkennefs and revell-
ings are works of the fleih ; thefe are contrary to
the Spirit, whofe fruits are moderation and temper-
ance. They who " walk in the Spirit," will '* not
fulfil the lulls of the flefh." And they who " walk
in ungodly Ittfts, being fenfual, have not the Spirit."
This fin is of a hardening nature, and recovery
from it peculiarly doubtful, becaufe it is more i^p^
pofite, than mofl others, to that work of the Spirit^
by which (inners are awakened to conviftion, and
renewed to repentance. And it is an obfervablci
but melancholy truth, that few, once enflaved
to it, return to a life of fobriety. If now and
then, awakened to a fenfe of danger, they re-
folve to efcape from the fnare, they are again en-
tangled therein and overcome.
Finally : Conhder, that this hn mufl be re-
nounced, or the end of it will be death. ." Noth-
ing can enter in'o heaven, that defiles or works a-
bommaiion " " Be not deceived drunkards fhall
ni>t inherit the kingdom of God." "The end of
all things is at iiand ; be fober, watch unto prayer,
and let ) our moderation be known unto all men,'
Serm. XXXIX.] Chriftian kcUgionl 483
" BlefTed is that fervant, whom his Lord, when he
cometh, fhall find watching. But if the evil fer-
vant fhall fay in his heart, My Lord delayeth his
coming, and fhall begin to eat and drink with the
drunken, his Lord fhall come, when he looketh not
for him, and fhall cut him afunder and appoinC
him his portion with hypocrites."
I have ftated the nature and reprefented the dan-
ger of intemperance. Hear and take warning.
Abftain from the appearance of evil ; avoid the
company of the diffolute ; be on your guard in
times and places of temptation ; refill the begin-
nings, and Ihun the occafions of fo dangerous a
vice. Be diligent in the duties of your calling, and
daily commit yourfelves to divine prote6lion.
Let the profeilors of religion decline thofe liber-
ties which might diflionor their charafter, wound
religion, or embolden the licentious.
To conclude : Think not that drunkennefs is the
only fin that endangers mens* fouls : Know that
no unrighteous man, in whatever refpe6l he is
fuch, can inherit the kingdom of God.
When you look on a drunkard, you view him with
a kind of horror. You wonder that he can pur-
fue, without remorfe, a courfe fo deftruclive of
health, fubftance and charader, and fo fatal to his
foul ; and that neither the warnings of others, nor
his own experience, nor the admonitions of fcrip-
ture can have any effect to make him wife. But
turn a thought on yourfelf. Is there no iniquity
in you ? Confider, that every allowed and cuRom-
ary fia excludes from heaven. Perhaps you are
not intemperate : But if you are unjull, envious,
malicious, uncharitable, impatient, difcontented,
or in any refpeft vicious, you are as really unfit
for heaven, as the drunkard. And you can no
more be faved without repentance, than he. And
repentance in you mull be the fame thing as in
him. It muft be a change of heart from the love
48-1 Vuiies of the, &c, [Serm. XXXIX.
of fin to the love of rigbteoufnefs. It muft be a
renovation in the Spirit of the mind, a renouncing
of the old man, and an alfuming of the new.
Think not yourfelf unconcerned in a difcourfe
of this kind, becaufe you neVer was a drunkard ;
but remember, that the fame gofpel, which ex-
cludes the drunkard, excludes every habitual fin-
ner from the kingdom of heaven. While you wifh
your intemperate neighbor would apply this dif-
courfe, apply it yourfelf. While you with he
would amend his ways, amend your own. Keep
yourfelf from your iniquity, and lay alide the fin
vhich eafily befets you. For the wrath of God is
revealed from heaven againft all ungodlinefs and
unrighteonfuefs of men.
t.\ i-f ^ ~>%s^/^ \i C) 'I
\ I WW if
SERMON XL.
EPHESIANS V. 18.
Bcjillcd with the Spirit,
Intemperance, thougii general-
ly con^lemned among the Heathens, w;is allowed
in fome of their fefdval fbicmnities. Left the new
converts in Ephefus fhould retain a ufage, which
had been deemed a part of religion, the Apofilc
gives them this caution, *' J3e not drunk wiih wine
wherein is exccTs." In oppofition to being filled
with wine, he exhorts them to be " filled v/ith the
Spirit/'
We will inquire,
What is intended by the Spirit. What is impli-
ed in being fjled with the Spirit. And,
By what mfans we mav obtain this privilege.
I, What is intended by the Spirit, is our fiift
inquiry.
The word Spirit is in fcriplure ufcd in various
fenTes for a human foul an angel the Deity.
But when it is ufcd indefinitely, as in the text, wc
are in inoft in fiances to underftand by it that di,
vine peiTon who by way of eminence is called the
holy Spirit, and who is reprefented as dwelling in
the hearts of good men, to excite in them pure af-
fedions and aififl tlicm in religious duties.
^86 Duties of tfis^. [Serm. XL,
" The Lord our God is one Lord." And we are
to admit no conceptions of him inconfiftent with
his unity. But the Icripture fpeaks of a threefold
diIlinlion in the godhead, under the names of Fa^
ther. Son and Spirit, to each of which it afcribes di-
vine and petfonal properties. We may therefore
be allowed to call them divine perfons, only taking
care that we entertain no ideas repugnant to the u-
nity and perfe6lion of the godhead.
What this ditlin6lion is, we cannot comprehend.
It is fufficient that, on this infcrutable fubjeft, we
retain the language of holy writ, and fpeak, not in
the words which man's wifdom has invented, but
in the words which the holy Ghofi has taught.
The gofpel reprefents each of thefe divine per-
fons as fuftaining a diftinl part in the economy of
our falvation. "We have accefs to God, through
Chrift, by the Spirit." The plan of man's re-
demption originated with the Father, who gave his
only begotten- Son, that we might live through him,
The execution of this plan is committed to the Son,
who, being manifelled in our flt'fh,gave himfelf up
to fuffer death for our fins, and afterward arofe
from the dead and afcended into heaven, where he
makes interceffion for us : And, when the time for
the continuance of the human fucceffion fhall be
clofed, he will appear to adminifter the grand af-
fairs of the final judgment. The holy Spirit is
fent forth from the Father to apply the redemption
which Chrifl has purchafed. For this end he con-
vinces men of fin, renews them to repentance, and
dwells with the humble, difpofing and affixing
them to the duties of the Chriftian life.
The Son of God is now on the rigrht hand of the
majefty m heaven ; there he intercedes for us, re-
ceives and offers our prayers and obtains for us the
remifhon of our fins, in virtue of his facrifice once
olfered on the crofs.
JSlRM. XL.} Chrijtian Rehgioi. 487
The Spirit dwr'ells with believers to lead them in-
to truth, help their infirmities, ftrengthen their good
refolutions, and pveferve them unto falvation.
The Son is our high pried appearing for us in
the temple of God and offering incenfe with our
prayers. The Spirit is our comforter and help-
er to work in us according to God's good pleafure.
As Chriftians are called " the temples of the Ho-
ly Ghoft," who is faid to " dwell in them ;" fov/hen
they are exhorted to be " filled with ibe Spirit," that
divine Spirit which in true believers is the princi-
ple of holineCs, ftrcngth and comfort, muft doubt-
lefs be intended.
God, in regard of h's cffential and providential
prefence, is *' above all, through all and in us ail."
*' He befcts us before and behind ; he pofielles our
reins." Something therefore very difftrent from
this rnufl be in; ended, when we are exhorted to be
*' filled with the Spirit." The phrafe mull refpcul
fome moral and holv influence.
The manner in v.hieh the Spirit operates on the
human mind, we can no more explain, than we can.
explain the operations of nature in the produftion
of vegetable fruits, or in the formation of animal
bodies. But as obfervation leaches us the latter,
fo revelation affures us of the former. If wc believe
that God is a perfeft being, v/e muft believe that
he can influence the fouls which he h?.s made, ia
a manner agreeable to the natures which he has
given them.
The Spirit was granted to the apoftles in an ex-
traordinary meafu re : They v/ere lent fori h to preach
a rehgion which contained many Wonderful doc-
trines a religion which was in many rcfpecls op-
polite to the common opinions and prejudices of
Jews and Heathens a rel'gion which rrotfed the
corrupt humors of men a leiigion deftituteof lec-
ular fupport, and likely to be perfecuted by the
powers of the world. This religion they were to
488 Duties of the SaRM. XL.
propagate among the nations of the earth, whofe
languages were as diverfe as their fentiments. In
order to a fucccfsful execution of this arduous com-
miffion, it was neceffary, that they fhould be in-
fpircd with the knowledge of divine myfteries ; that
they fhould be fecured from capital miftakes in
rommunicating their heavenly dolrines ; that they
(hould be endued with the gift of tongues, fo as to
preach intelligibly to all men; that they (hould be
furnifhed with a power to work miracles in confir-
mation of the religion which they preached ; and
that they fhould be divinely fupported under all
the trials which attended their work. Accordingly
we find, that they were filled with miraculous gifts
and powers ; and that, in confequence of their fu-
pernatural endowments, they propagated the gofpel
with farprifmg fuccefs. And many expreflions
concerning the beilowment of the Spirit, have fpe<-
cial reference to thefe miraculous gifts.
Thefe extraordinary operations were to continue
only for a feafon, until the Chriftian church was
ellablifhed, and the written revelation was complet-
ed. The Apoflle fays, " Whether there b*e proph-
efies, they fhall fail ; whether there be tongues,
tiiey fiiall ceafe ; whether there be knowledge,'* fu-
p.Mnatnrally communicated," it fhall vanifh away.'*
Even in the apofto]icage,itwas not every preach-
<^r, who received his knowledge by infpiration.
Timothy is di-e6ted to hold faft the form of found
v/ord.% Vv'hich he had heard from the apoftles, and
t;o give attendance to reading, that he might right-
ly underf^and, and wifely divide the word of trut|i.
The gofpel itfelf has taught us, that no additional
rcvcjations are to be made; and that whofoever
Ihaii prefume to preach another gofpel, or add to
fhis which we have received, fhall bring on himfejf
the curies written in it.
But though miraculous gifts have ceafed, ftill
there is an internal influence of the Spirit comraoja.
Skrm.XL.] ChriJUtTii Religion, 489
to this and all ages of the Chiiftian church. Our
Savior promifes his difciples the Spirit to abide
with them for ever. He reprefents the Father as
giving the Spirit to every one who afks it. And it
is the character of all true Chriflians, that they
have the Spirit, are led by it and walk in it. Such
expreffions mull intend fome heavenly influence
very different from immediate infpiration and mi-
raculous gifts. A man might have thefe gifts of
the Spirit, and yet be a flranger to its renewing in-
fluence might prophefy, fpeak with tongues, a-
bound in knowledge, and by faith remove moun-
tains, and yet be nothing in religious ellimation.
Among the workers of iniquity, whom Chrifl, at
the laft day, will rejeft, mapy will plead, that in
his name they have call out devils and done other
wonderful works. When therefore the Apoftle ex-
horts believers to be filled wiih the spirit, in oppo-
Ction to being filled with wine, he mull mean, that
they fhould feek that holy influence, which forms
the mind to a meetnefs for the kingdom of heaven.
I would add ; by the Spirit we may underflavid
thofe holy tcmptrSYfh.iQ]i are called '' the fruits of ihe
Spirit," in oppofition to " the works of the il<.lli."
The latter are " uncleannefs, hatred, vari.iiicc,
wrath, flrife, drunkennefs, revellings and fuch like."
The former are " love, joy, peace, longfufFeri.igj
gentlenefs, meeknefs, fidelity and temperance."
Chriflians are direftcd to abound in love, hope and
every good work to be filled with the fruits of
lighteoufnefs and with the knov/iedge of God's
will to grow in grace, and build thcmfclves up
on their mofl holy faith, adding to itvirtue, knowl-
edge, temperance, patience, godlincfs, brotherly
kindnefs and charity, till all thefe things abound
in them. As thefe are the fruits of the Spirit, fo to
be filled with them is to be filled witli the Spirit.
And thefe are principally intended by the Spirit in
our text, We proceed to fhcw,
H li 3
49<-*, Duties cf ihe Perm. XL J
II. Wbat is implied in he'ingJilUd with the Spirit.
1. This fuppof"S, ivhat the gofpel uniformly
teaches, our dependence on the grace of God in the
religious life. Though we are moral and intelli-
gent beings, yet fuch is the depravity of our nature,
that "we are not fufficient of ourfelves to think any
thing, as of ourfeives, butour fufficiency isof God.**
Paul conteffts, " By the grace of God I afn what I
am I labored abundantly, yet not I, but the grace
of God which is with me."
2. The expreffion implies, that there is a fnpply
of the Spirit for them who fetk it. " It hath
pleafed the Father, that in Chrifl all fulnefsftiould
4well, and of his fulnefs we may all receive grace
for grace grace fufficient for us grace which is
made perfetl in our weaknefs."
3. It farther imports an aHual participation of
fuch mcafures of grace as are competent to the ex-
igencies of the Chriflian life.
It is the office of the Spirit, to transform us by
the renewing of the mind to carry on the work
of fanftification in us to fecure us againft tempta-
tions to preferve us from apoftacy to comfort
us in afiIi6iions to afhftus in prayer to feal us
unto the day of redem.ption to wimefs with our
Spirits that we are the children of God. When
we are filled with the Spirit, we enjoy his influences
in thefe various refpeds.
We are to aik /(?r^e communications of grace. -
Among real Chriflians there are different degrees
of holmefs, confiancy, zeal and hope. Some un-
der the fame means make greater attainments ; and
fome with the fame holy attainments have greater
ccmrovrs than others. All fnould feek fuch a fuL
nels of the Spirit, as to rile more and more above
their infirmities, iinpeifeclions and fears, and to a-
bound more and more in purity, peace and joy.
Thij rulncfs implies a jleady enjoyment of the
Sviirif. As we are always dependent on the influ<
Sbrm. XL. 3 Chrijiian Religion, j^^i
ence of providence for the fupport and comfort of
the natural life, fo we are always dependent on the
influence of grace for the prefervation of the reli-
gious life, and for thofe hopes and joys which
fpring from it. The Apoflle fays, " I am crucified
with Chrift ; neverthelefs I live ; yet not I, but Chrifl
liveth in me ; and the life which I live in the flefh,
I live by the faith of the Son of God." We fhould
not content ourfelves with occafional good frames,
but defire grace, that we may walk worthy of the
Lord to^//pleafing,andbe fruitful m every good.\fox\i. '
The expreflion farther impHes grace to help in
time of need. The Chriflian in his courfe of pro-
bation experiences a variety of trials he paffes
through profperity and adverfity he meets with
temptations from without, and oppofitions from
within. He is fometimes in darknefs and fear, and
fometimes in light and joy. In this variety ofcir-
cumftances, he needs grace to help : Jt concerns
him therefore to keep near to God, and to maintain
daily intercourfe with him, that he may receive
grace fuitable to his condition and adequate to his
wants.
This fulnefs imports growth in hohncfs. As the .
Spirit is given to carry on the work of fan6lifica-
tion in the foul, fo one who is filled with it will be
full of goodnefs full of every virtuous temper
and work. It is vain to pretend, that we have the
prefence of the Spirit, further than we bring forth
his holy fruits.
4. I would obferve ; this fulnefs of the Spirit is
oppofed to excefs to all irregularity, wildnefs and
extravagance, as well as to grofs palpable vice.
The divine operations on the minds of Chriflians
are calm and rational, tending not to confufion,
but to peace.
As God has given us a complete revelation, it
cannot, in the prefent day, be a work of the Spirit
^,0 communicate new revelationSj but to dire6l us ia
II II i
49? Duties of the [Sjcrm, XL.
the ufe of that which we have. Nothing, there-
fore is to be regarded as a di6tate of the Spirit,
which contradifts, or goes beyond that which is
written. By this we muft try every Spirit, wheth-
er it be of God. Yiy this only can we diftinguifh
the divine influence from the delufions of fancy,
or the fuggellions of Satan. We are not to fup-
pofe this influence to be perceptible immediately
and by itfelf : lis correfpondence with the word
of truth is the evidence by which we know its di-
vinity. In its ordinary operations it is " the
Spirit of a found mind." It difturbs not, but af-
lilts the fober exercife of reafon. Paul fays to the
Corinthians, " The Spirits of the prophets are Juh-f
Je'Jt to the prophets." Many in the Corinthian
church, had run into great excelTes in their wor-
fliipping affemblies. They either unauthorifed
affumed the bufinefs of preaching, or conduced it
in a reprchenfible manner. Several would fpeak
at once, confounding and interrupting one anoth.,
er. Such as could ("peak in unknown tongues pre
ferred thefe to plain edifying language. In the
multitude of fpeakers, their worfhip was protract-
ed to an unreafonable length. The Apollle re-
proves theie di folders. He fays, if a ftranger
lliould come in,io their alfemblies, he would think
they were mad. He inllrufts them, that not every
private Chrillian, but the prophets only flioulci
ipeak in the church ; that thefe Ihould fpeak by
courfc, one after another, and not moire than twa
or three in the fame meeting ; that they fhould
utter with the tongue words eafy to be underHood,
that fo all may learn and be comforted.
Some in excufe for their extravagancies, would
plead, that they were under an uncontrolable op-
eration of the Spirit that they had no command
of their tongues tliat their zeal boiled with a fer-
vor which mull have vent. But the Apoftle tells.
nvziw, The Spiiu never urges men, to excefs, or dii-
Serm XL.] Chrijlian Religion, 495
poffeffes them of the power of felfgovernment.
" The Spirits of the prophets are JuhjeH to the
prophets ; for God is not the author of confufion,
but of peace, as in all churches of the faints."
This we ftiould always bear in mind, that the
operations of the Spirit are confonant to found and
fober reafon ; and the more one is filled with the
Spirit, the farther is he removed from every irreg^
ularity of temper, excefs of palTion and indecency
of behavior.
The good Chriftian feels a concern for the hon-
or of the gofpel and the falvation of his fellow
finners. But if, under pretence of godly zeal, the
private Chriftian, or the youthful convert afifumes
the public teacher, he wanders from his place he
runs to excefs he ft retches himfelf beyond his
line; and this irregularity is not a fruit of the
Spirit, but a work of the flefti.
A true Chriftian delires to fee greater purity in
the church. But if his zseal urges him to withdraw
from the church, inftead of laboring to reform it ;
this is an excefs ; and this operation of his zeal ia
from the Spirit of the world not from the Spirit
of God.
The fmner under convi6lions has a deep fenfe of
guilt and danger, and an ardent defire to eicape e-
ternal wrath. But if he falls into horrible, def-
pairing apprehenfions of his fiate, this is an ex-
cefs for the gofpel fets hope before him. Hiii
conviBions may be from the Spirit ; but his def-
pondency proceeds from fome other caufe.
The awakened fmner gives himfelf much to
prayer J and, as far as he is influenced by the Spir-
it, he prays with deep humility and earncft dcfire,
and he feeks fiient retirement. Now if, inftead oi^
repairing to his clofet and pouring cut his heart
before God in fecret, he goes into the highways and
fields, and utters his prayers with noify vocifera-
tions, he is filled with pride, not with the Spirit ;,
494 Duties of the Serm. XL.
for in fuch prayers there is exccfs, I proceed to
fhew,
III. What we are to do, that we may be filled
with the Spirit.
This the Apoflle enjoins as matter of duty. We
are required to " have grace, that we may ferve
God acceptably." It is ufual in fcripture to com-
mand as duty, the fame things which are promifed
as a privilege, becaufe in order to our receiving the
promife, there are means to be applied. God
promifes, " A new heart will I give you." And he
aifo commands, " Make you a new heart." Con-
veruon, though a gift of divine grace, is a gift be-
ftowed in fuch a way as leaves occafion for the ufe
of means.
We are not to fiippofe that any thing done by
us deferves the influence of the Spirit. Whatever
connexion there is between the means ufed by us,
and the benefits bellowed upon us, it is a connex-
ion founded in divine favor.
Nor are we to fuppofe, that thofe endeavors,
which are the means of obtaining the Spirit, orig-
inaie from ourfelves. The gofpel is a rainiftration
of tli'j Spirit. Where God fends the former, he
grants the latter. And thefe are the fpring of all
the good thoughts, dcGrcs and refolutions whicb
are found in fallen men. Hence the converfion of
fmners and the fanftification of believers are a&
really owing to the fovercign grace of God, as if
they were wrought immediately, without any en-
deavors of ours. We are to acknowledge the grac(^
of God in fuch a fenfe as excludes perfonal wor-
thinefs ; but not in fuch a fenfe as excludes per-
fonal obligation.
That we mav be filled with the Spirit, we mufl
be filled with the kno-.vlcdgc of God's will. The
new man is renewed in knowledge. He is begot-
ten by the word of truih, as well as born of the
Spirit. God grants the Spirit in the hearing of
Serm. XL.] Chrijlian Religion. 4^^
faith. Faith comes by hearing, and hearing by the
Hvord of God.
We muft excrcife ourfelves in ferious confid-
eration ; for it is by this that knowledge is re-
duced to praftice. We mud contemplate the pu-
rity and extent of God's law, compare ourfelves
with it, and judge ourfelves by it. We muft at-
tend to the threatenings and promifes of the gof-
pel, and apply them as far as they are pertinent to
our character. We muft meditate on the folema
fcenes of futurity, the nature and neceflity of re-
pentance, the boundlefs mercy of God, and the
marvellous fcheme of redemption and ihus a-
waken and preferve in our minds an a6tive fenfe of
the important things of religion.
We muti abilain from ail known obfl;ru6Hons of
the Spirit.
When the Apoflle exhorts us to be filled with
the Spirit, he warns us againfl fenfuality and ex-
cefs. When he cautions us not to grieve the Spir-
it, he forbids idlenefs, injuftice, clamor and evil
.ipeaking.
We muft improve with particular attention thofe
leafons, when coonfcience is awakened, and ferious
purpofes are excited.
Having fet out in religion, we mud hold on our
way, and look to ourfelves that we lofe not the
things which have been wrought for us.
We muft continue in ft ant in prayer. *' God
will be inquired of." *' Afk and ye fhall receive."
We muft give ourfelves up to God through
Chrift, with a purpofe to ferve him conftanrly ;
and muft frequently renew our covenan with him,
humbling ourfelves for paft tranfgreifions, and
fecking grace for new obedience. Thus we may
hope for a fupply of the Spirit.
We are not to imagine, that the evidence of con-
verfion and the joy of falvaiion will come fuddcn-
\y, We are direfted '' to fcek for glory hy a con-
49^
Duties of the, 0c, [Serm. XL*
tinuance in well doing, and to give diligence for
the full affurance of hope to the end."
The joy, which comes in away diverfe from
this, is not joy in the Holy Ghoft, but the joy of
the hypocrite. They who walk in the comforts of
the Holy Ghoft, are fuch as walk in the fear o(
Cod,
fcc ^ iT^^^^m^^^"^^^
SERMON XLI.
EPHESIANS V. jg.
Speaking to yourfclves in pfalms and hymns, andfpiTm
itualfongs, fmging and making melody in your hearts
to the Lord.
1 HE Heathens, in their drunken fef-
tivals to the god of wine, ufed to celebrate his
bounty in impure and wanton fongs. The Ephe-
iians juft converted from Paganifm,the Apoftle in-
ilrufts in a more rational and excellent devotion.
He teaches them to fmg, not impure but fpiritual
fongs ; to direft their devotion, not to the imagin-
ary god of wine, but to the Lord of nature and
giver of all things ; to fing,'not with wild and wan-
ton airs, but with the melody of the heart ; and fo
to condui^t this branch of worfhip, that they may
not corrupt, but comfort and edify one another.
Similar to our text is the Apoflle's inftru6tion to
the Coloffians. "Lee the peace of God rule in your
hearts, to which yc are called in one body, and be
ye thankful. Let the word of Chrifl dwell in yoa
richly in all wifdom, teaching and admonifhing
one another in pfalms, hymns and fpiritual fongs,
finging with grace in your hearts to the Lord."
L The fingmgof pfalms is here enjoined as a fa*
cred branch of fecial worfhip.
49S Duties of tht [SfiRM. XLti
We are to glorify God in our bodies arid in our
fpirits. To him we are to confecrate the ufe of all
our powers. And there is the fame reafon why
the mufical, as any other faculty, fhould be em-
4>loyed in his fervice. We are wonderfully made ;
and the capacity of uttering a tuneful variety of
founds, is not the fmalleft wonder in our formation.
To him by whofe wifdom we are thus curioufly or-
ganized our praife ftiould be direfted. " I will
fing," fays David, "and give praife with my glory*"
The faculty of fpeech, next to reafon, i^ the glory
of man.
Praife is the moft excellent part of divino wor-
fhip^ As charity is greater than faith and hope,
becaufe in heaven thefe wall cea^e, but that will
never fail; fo praile is fuperior to humiliation and
prayer, becaufe thefe belong only to the prefent
llate, but that is the devotion of heaven. Therd
our fins and temptations will no more moleft us *
our fouls will be purified from prefent corruptions;
our defires will be fatisfied and ourwants fupplied;
and all our mournful petitions will be changed into
fongs of joy.
That pfalmody was an inflituted part of worfliip
in the Jewifli church is evident from the many de-
vout fongs and pfalms compofed by divine infpira-
tion for religious ufes, fome of which were fun^
not only by particular perfons in their private wor-
Jhip, but alio by the whole affembly of Ifrael.
From the days of David, when the order of di-
vine worfhip was more regularly fettled^ than it
had been before, there was a feleft number of fing-
ers, inftru6fcd and fupported at the public expenfe,
whofe office it was to let forward and prefide over
this branch of worfhip.
In the book of Pfalms, frequent exhortations to
fing pvail.'s to God arc addreilcd to all nations of
the earth, as well as to the congregation of Ifrael.
Hence it appears, that this was not a ceremony pe-
Serm. XLI.] Chrijlian Religion, 49^
culiar to the Mofaic difpenfatlon, but an ordinance
defigned for univerfal and perpetual ufe. This is
diftinguilhed from ceremonial rites byfpecial marks
of fuperiority* *' I will praife the name of God
with a fong, and magnify him with thankfgiving.
This alfo (hall pleaie the Lord better than an ox
or bullock, Chat hath horns and hoofs."
In the NewTeftament we find the fame evidence
that pfalmody is an ordinance of Chrift, as we find
in the Old Tcftament, that it was an ordinance of
Mofes. When Jefus with his train was defcending
from the mount of Olives to attend the paffover at
Jerufalem, the whole multitude of his difciples
praifed God with a loud voice, faying, '* Blcffed be
the king that cometh in the name of the Lord, Ho-
fanna in the higheft." After the celebration of the
holy fupper, our Lord with his difciples " fung an
hymn." Paul and Silas, confined in prifon, "lung
praifes to God at midnight." The Apoftle exhorts
ihe churches to maintain this branch of worfhip,
and gives them inllrudions for the decent and edi-
fying performance of. it. This was continued in
Chriftian affemblies .fter the apoflolic age. The
early fathers exhort thofe who fing in divine wor-
fhip, " to make melody in their hearts, rather than
with their voices." Some Heathen writers fay, "It
was a cuftom among the Chriflians to affemble on
a certain day, and fing hymns unto Chrift, as unto
God."
We may add, The church in heaven is repre-
fented as worlhipping God with this exercife.
" The living creatures and the elders fall down be-
fore the Lamb, and fing a new fong."
The feveral paffions of the foul have each its pe-
culiar language, and give fome dillinguifhing notes
to the voice. Thefe dilTerent notes excite in the
roind the paffions which they rcprefcnt. There is
fuch a connexion between founds and paffions, that
they become by turn^ the caufes of each oiher,
^oo Jhities of the [Serm. XIJ*
There are certain inftfumental founds, which in-
fpire with ardor and refolution j and others which
melt and dilTolve. Much greater effefts may be
produced by the living found of human voiceSj
harmonioufly combined in finging thofe facred
fongs, which are filled with fentiments of piety and
devotion. The power of roufic to tranfport the
foul we have all experienced ; and its effefl: is
ftrongly expreffed by the prophet, when, defcribing
the heavenly inhabitants as linging their changes
in divine worfhip and crying one to another, "Ho-
ly, holy, holy Lord God Almighty," he fays,
' The pofts of the door moved at the voice of him
that cried, and the houfe was filled with fmoke/'-**
I proceed,
II. To confider the matter or fiibjcH of our fing-
ing. This the Apoftle expreffes by pfalms, hymns
and fpiritual fongs.
By pfahns is doubtlefs intended that colleftion of
facred poems, which paffes under this name, and is
one of the canonical books of fcripture. By hpnns
may be deligned other poetical compofitions of
fcripture, as the fongs of MofeSj Hannah, Zacha-
riah, Simeon and others. By fpiritual fongs may be
meant thofe pious and devout fongs, which in that
age were compofed by prophets and holy men in
the church, under the immediate influence of th
Spirit. That there was fuch a fpiritual gift in the
apollolic age is evident from feveral paffages in the
14th chapter of Firfl Epiftle to the Corinthians
*'I will pray with the Spirit, and I will pray with
the underftanding alfo : I will ftng with the Spirit,
and I will fing with the underftanding alfo." ^
*'Whcn ye come together, every one of you hath a
pfalvi, hath a doQrine, hath a tongue, hath a reve
iation."
Under the Mofaic difpenfation, there were cer-
tain fongs or pfalms, ftatedly ufed in the temple
worfhip. On fpecial occafrons new fongs wero
SfiftM. XLI.3 Chrijliah Religion, 501
compofed by holy men under divine influence, and
delivered to the chief mufician to be fet to miific
and fung in the congregation. In the early Chrif.,
tian church the practice was the fame. Spiritual
fongs compofed occalionally were admitted among
thepfalms and hymns of the Old Teftament.
The matter which we fmg fhould be accommo-
dated to the occafion of the worlhip. In ordinary
cafes we may fing any pHilm fuited to the general
purpofe of devotion. In fpecial cafes we fhould
felefcl; thofe which bell correfpond with the afpe6ls
of providence.
In this gofpel age our pfAlmody ought not to be
confined to that fmail portion of fcripture, which is
called "the book of pfalms." We may take fpirit-
ual fongs from the New Teftament, as well as from.
the Old. The matter of our pfalmody mud be
formed agreeably to the facred oracles ; but we
need not be reftriftcd to any one part of fcripture.
TheapoRie's direaionis "Let the wor^f of CH'RIST
dwell in you richly in all wifdoni, teaching and ad-
monifhing one another in fpiriual fongs."
If in the days of David it was thought ncceffary,
that on extraordinary occahons,a new fong fhould
be fung furely now v/e may fing fome new fongs
on the glorious occafion of the gofpel. If the tem-
poral deliverances vouchfafed to the people of II-
rael, were the fubjeO; of their public praife much
more fhould the great falvation purchafcd by the
Son of God be the fubje6l of ours. And doubtlels
it IS more proper to celebrate this in the plain lan-
guage of the gofpei, than iti the obfcure di6tion of
prophecy. The church in heaven fing a ncu) long
not only the fong of Mofes, but alfo that of the
La7nb.
As new fongs vv^ere fung in the jewifh church., fo
they v;ere fet to new tunes. They were firft com-
mitted to the chief mufician, that he micrht adapt
to the fubje6fb the mufic in which they were to be
I 1
5C2 Duties of the -[Serm.XLL
fung. There was a variety in the tunes, as well as
pfalms, to enliven the devotion of the heart. Such
is our frame that a famenefs of found flattens on
the ear.
III. We are direfled to fing, making melody to
fing with the under/landing to teach and admonijk
one another with fpiritual fongs to do all things
decently and in order.
The ufe of mulic in focial worfhip is to aflill
and enliven the devotion of the heart. And when
the mulic is performed with melody of found, ex-
adlnefs of time and harmony of voices, it greatly
contributes to this end. But a confufed and grat-
ing difcord of harfh and untutored voices, inllead
of kindling, chills the fpirit of devotion and damps
the ardor of the foul.
Singing cannot be performed to edification and
comfort without fiill. " Flay fiiljully." fays the
pfaiinifl;. The fingers in the Jewifh worlhip *'made
one found." They kept time as exa6lly as if their
voices were all melted into one. For this purpofe
they were placed together in a colle6ted body. r
Upon that grand folcmnity,when Solomon brought
up the ark from the city of David atid fet it in the
holy place, " the Levircs, ^vho were the fingers,
flood at the eaft end of the altar, and with them
the priefts foundmg with trumpets ; and the trum-
peters and the fingers we^c as o?ti? to make on(? found.
Care was taken that th*e fingers fbould be well
inflrutled. The chief of the Levitcs, by David's
order, '-appointed fame of their brethren to be fing-
ers." They fcleded fuch as they found moft ca-
pable of that fervice. And thele were put under
flvilful inftru6tors. "The fons of Heman were un.,
dcr the hinds of their father for fong in the houff:
of the Lord." And they with their brethren "were
inhruBod in the fongs of the Lord, and were all
cunning." And Chenaniah the chief of the Le-
v'tcs 'inflrutto.d in fong becaufe he was Ikilful/*
Serm. XLI.] Chrijlian Rdigicn, 503
When the Levites fang in divine worfliip, they
were led by a principal mufician, *'who was over
the fong." It is faid, " The matter of the fong,"
or carriage^ "was with the fingers." Some fay, He
carried or conduced the fong, and gave all the
fingers the time by a motion of his hand. Hence
their voices were "as one to make one found."
We may form fome conception of the folemnity
with which the temple worfhip among the Jews
was conduled, by thofe allufions to it, which we
find in the book of the Revelation. St. John, de-
fcribing the heavenly worfhip, fays, "The four liv-
ing creatures or cherubim, and the four and twenty
elders fell down before the Lamb, having every one
of them golden harps, and they fung a new fong.'*
As foon as they ftruck the fong, hffsf^iys, "I beheld,
and I heard the voice of many angels round about
the throne, a'ld the four cherubim and the elders,
faying with a loud voice, Worthy is the I.amb that
was flain " No fooner had the multitude of an-
gels joined their voices, than all nature was tuned
to harmony, and creation was one univerfal con-
cert, like the whole congH gation of Ifrael joining
with the priefts and levites in the fongs of the tem-
ple. " Every creature in heaven, and earth, and
under the earth, heard I faying, Bleffing, and glory,
and honor, and power be unto him that fitteth on
the throne, and to the Lamb for ever and ever."
"And the four cherubim faid, Amen." They
made a folemn paufe in the mufic. Whereupon
the four and twenty elders fell profirate before the
throne in humble adoration. This alludes to a
cuftom in the temple worftiip of making paufes in
finging. The Jewifii writers fay, that in each pfalm
were made three intermiflions, during which the
trumpets continued the found ; and then the peo-
ple fell down and worfhipped.
John reprefents this new fong in the heavenly
temple, as being feverai times repca/ed with little
I I 3
504 Duties of the [Serm. XLI
variety. Here is a manifeft allufion to the man-
ner of fmging in the temple. When the chief ling-
ers began the fongj.the chofen choir, ftanding near
them, round about the ahar, ftrnck in with ihejn.
And certain emphatical parts of the fong were re-
peated. \n thefe repetitions the aflembly joined
their voices. That fuch repeti ions were ufual ia
the temple raufic, is evident from the manner in
which fundry pfalms are compofed.
It appears, that this branch of worftiip in the.
Jewiili church was conducted with great order and
folemnity ; and the frequent alluhons to it in the
New TeQament fhew, that it is ftill of equal im-
portance, and ought to be condu6led, not indeed
with all the fame ceremonies, but with equal feri-
oufnefs and devotion. This leads me to obterve,
IV. That in hnging we mud " make melody in
our hearts to the Lord."
If finging is a part of religious worfhip, ihea
ihiS, as well as our prayers, muft be direfted to God,
We mufl (ing in obedience to his command-
with a fcnfe of his prefence- with hearts difpofed
for his fervice wish afFe6lions correfponding tO'
the matter of the pfalm. If the fubje6t be a peti-
tion, confeilion, thankfgiving, or adoration, our
hearts mud harmonize with ft, and beat time to it.
When we make a pfalm of our own, and ofFer it
to God with fuitable feniimcnts, then we " fing
with grace in our hearts to the Lord." The melo-
dy of the heart is the confent: of all the powers and
affe6tions of the foul in the fervice of God.
We mull, ling with a fpirit of benevolence, peace
and condefcenfion to one another, and to all men,
"When ye Hand praying," fays our Lord, " for-
give, if ve have ou2;ht againfl any man." We mufl
do the lame when we (land finaintr. We mull
bring into the worfhip of God into our fongs, as
well as prayers, a fecial, meek and quiet fpirit.
' Speak to yourfelvcs/' or to one another, *' in
Serm. XLL] Chryiian Religion. 505
pfalms, and let the peace of God rule in your
hearts teach and admonifti one another in fpirit-
ual fongs, finging with grace in y(>ur hearts to the
Lord." We hr\g with grace and melody, when our
devout afFeftions cbaim down our earthly paflions,
quiet their tumults, compofe all jarring di'cords,a]l
difcontents, anxieties., envies and jealoufies, and
fmoothe the foul into peace, gratitude, hope and joj^.
One endof focial worfhip, and particularly of hng-
ing, is to improve a friendly and benevolent temper.
''Belike minded one toward another according to
Chrift Jefus, that ye may v/ith one mind, and one
mouth glorify God." Can wc join our voices in finging
the fame fpirituai fongs to the f^me univerfal parent,
and at the fame time forget our mutual relation,
and our obligation to mutual love ? In themufic it-
felf there is fomething adapted to promote a kind and
focidl difpofition. The harmonious coincidence,
the fweet fymphony of different voices teaches our
hearts to mingle in Chriflian duties, hufhes tu-
multuous pailions, and expels the evil fpirit of
pride, envy, malice and difcord. When David
touched his harp, Saul's evil fpirit fled. The man
who can hear holy anthems fung to the univeifal
parent, with voices fweetly mingling and harmon-
izing together, and not feel himfelf fofiencd into
benevolence and love, and moulded into conde-
fcention and peace, muft have a foul rugged as the
rocks, and flubborn as an oak.
REFLECTIONS.
i. If finging is an inftituted part of divirlS wor-
fbip, all (l)ould take a fhare in it. Some, through
want of natural capacity, early education, or fa-
vorable opportunity, may be unable to join their
voices in this exercife. Rut thefe, no le's tliaa
I18
5o6 Duties of the [Serm. XLL
o
others, fhould be concerned to make melody in
their hearts.
2. From our fub}e6l we learn, that every one,
according to his ability, is bound to promote the
pfalmody of the church. As many as are capa-
ble fliould encourage it by acquiring the neceffary
Ikill, and taking an a6live part in it. They who
cannot do this, fhould be more felicitous to pro-
mote the obje6l in other ways by furnifhing
thofe under their care with the means of inllruc-
tion by giving countenance lo a revival of facred
mufic, when it declines, and by cheerfully impart-
ing their money in the caufe, as occafion requires.
From pimciples of common equi y, as well as
from examples recorded in fcripture, it is mani-
fefl, that the expenfe of mamtaining the plalmody
of the church fhould be aflumed by the communi-
ty, and not left wholly on them Who perform the
fervice.
3. Let this thought be deeply impreffed on eve-
ry heart, that pfalmody is a branch of divine wor-.
fhip. Let it be regarded, not as a theatrical exhi-
bition, but as a religious folemnity.
When we fee an affembly united in the praifes
of God hear them fing divine fongs with all the
charms of mufic, and at the fame time, behold in
their appearance that gravity, fedatenefs and rev-
erence, which indicate their fouls to be impreffed
with divine things, we are raptured and tranfport-
ed ; we are carried into the throngs of God's an-
cient temple ; we almofi; imagine ourfelves in the
midll of the heavenly affembly. But if, on the
contrail^ we obferve a behavior, which befpeaks
pride, paffion, irreverence and levity, we lofe the
charms of mufic we are fhocked and confounded.
As you regard the honor of God's worfhip, and
your own and the common edification, condu6i
your pfalmody with that gravity, peace and love,
which become God's houfe for ever ; and apply
SRM. XLI.] Chrijiian Religion, 507
this and every part of worfhip to your preparation
for the higher folemnities of God's temple in
heaven.
Imagine you faw heaven opened, and the choirs
of angels {landing before the throne of God ; im-
agine you heard them tuning their harps and
voices in anthems of praife to the great Creator of
the univerfe, and the gracious Redeemer of falleil
men : Will not the thought elevate you above
the dull delights of earth, and prompt a wifh to
rife and mingle with the celeftial worfhippers ?
Imagine you beheld the Lamb ftanding on mount
Zion, and with him the happy thoufands who have
his P'ather's name written in their foreheads ; and
from thence heard a voice, as the found of many
waters and as the noiie of mighty thunder, the
mufic of harpers playing on their harps, and the
voice of fingers finging their new fong, which none
but the redeemed can learn ; would you not wiflt
to join the joyful affembly and mingle your voice
with theirs ? Imagine you heard them crying
with a loud voice, " Salvation to our God and to
the Lamb," and faw them falling before the throne
and worfhipping God in drains like this, " Amen ;
bleffing, and glory, and wifdom, and thankfgiving,
and honor, and power, and ftrength, be unto God
forever and ever. Amen ;" would not your fouls at;
fuch a view, kindle into devotion and love, and
burd into fongs of praife ? This view of the wor-
fhipping ailembly above is held forth to us, that we
may learn and imitate their piety. Endeavor then
io to worfhip God by finging and all other ap-
pointed forms, that you may be adinite% to jom
your voice with theirs in finging the glori^'iOf God
and the Redeemer tlirough eternal ages,
. I I 4
*^>*o-'i
SERMON XLIL
EPHESIANS V. 20.
Giving thanks always, for all things to God the Fa^
thcr, in ike name of ou7' Lord JcfdS Chrifl.
1 HE Heathens in their Bacchanalia,
held drunkennefs to be commendable, as an ex-
prcffion of gratitude to the God who gave them
vine. This Pagan cuflom the Apoillehas in view,
when he fays to his Ephefian converts, verfe 18.
** Be not drunk with wine, wherein is excefs, but
be fiiled with the Spirit, fpeaking to yourfelves in.
pfalms." " Inflead of thofe abominable exceffes,
by which you once exprefled your joy, feek now
thofe fobcr and rational pleafures, which are com.,
Tuunicated by the holy vSpirit ; and inftead of thofe
drjLinken fongs by which you formerly celebrated
the fcaPcS ol the god of wine, fpeak ye now to one
anoiher in pfalms, hymns and fpiritual fongs,
making melody in 5'oar hearts to the Lord giv-
ing thani^ always for all things to God the Father
th ough Jefus Chrifi."
I. The duty here enjoined is to giw thanks.
Thankiulnefs is fuch a fenfe of favors received
frv^m, and of obligations due to a benefactor, as
difpofcs ui to make fuitable acknowledgments and
rcUinis,
Serm. XLII.] Chrijlian Religion^ ^09
Gratitude to God is attended, not with wild and
frantic mirth, but a fober and colleded mind.
They who underftand the loving kindnefs of the
Lord, have wifely confidered his doings. God
complains of unthankful Ifrael, "I have nourifii-
ed and brought up children, but they have rebelled
againffc me. The ox knoweth his owner, and the
afs his mafter's crib ; but Ifrael doth not know, my
people doth not confider."
There are fome unufual interpofitions of provi-
dence which arrefl the attention, while common
favors, though in their nature more important,
are overlooked, or little regarded. At a comet we
gaze with aflonifhment ; but fcarcely lift our eyes
to the fuperior wonders which the fair evening
prefents to ur view. The rifing and the fetting
fun, the defcent of enriching fhowers, the viciffi-
tudes of fummer and winter, the continuance of
life, the enjoyment of health, fupplies of food and
raiment, fuccefs in our daily employments, the
means of knowledge and virtue, and the hopes of
glory and immortality, arc by multitudes little no-
ticed, and rarely thought of. But where is the
man who would not thank God for a ftiort fufpen-
fion of his torture in a fit of the gout, or for a
providential difcovery and extinftion of a flame
which threatened his dwelling ? If we regard not
the daily operations and bleffings of God, we live
in habitual unthankfulnefs. Thefe, though moil
eafily overlooked, are moft worthy of our notice.
A grateful heart retains the impreflion of fafl
mercies. "It remembers God's wonders of old, med-
itates on all his works and forgets not any of his
benefits."
Gratitude fees a real value in God's bleffings.
This is its language; "O how great is thy goodoefs
which thou haft laid up for them who fear thee, and
hail v/rought for them who truft in thee ! O love the
Lord, alive his faints." *' O Lord, how great are
5IO Duties of the [Serm. XLIL
thy works ! Thy thoughts are very deep. A brut-
jlh man knoweth not, neither doth a fool under-
ftand this. How excellent is thv lovingj kindnefs !
Therefore the fons of men put their trult under the
Ihadow of thy wings."
A fenfe of our unworthincfs enters into the effence
of thankfulnefs. Why fhould we blefs God for
th It, which we call the fruit of our own merit,
and which, we think, he could not juftly deny us ?
"lam not worthy j fays the patriarch, of the lea ft
of all the mercies which thou haft ftiewed unto thy
fervant." " What is man," fays David, " that
thou art mindful of him ? And the fon of man,
that thou vifiteft him ? Plow excellent is thy name
in all the earth !"
In the exercife of gratitude, we fhall improve
God's favors to the ends for which he beftows them,
lie bellows his benefits upon us that we may be
happy in the enjoyment, and ufeful in the diftri-
bution of them. Solomon fays, " I know that
there is no good in them, but for a man to rejoice
und do good in his life." The Apoftle directs us,
" to offer the facrilice of praife continually ;" and
lie efpecially cautions us, that " to do good and to
communicate wc forget not ; for with fuch facri-
fices God is well pleafed."
Gratitude delights to exprefs its feelings and fen-
timcnts. "Offer the facrifice of praife," fays the A-
poftle, ''even the fruit of the lips." We muft be
thankful to God, and blefs his name ; praife him
with a fong, and magnify him with thankfgiving ;
ftiew forth his praife and talk of his wonderous
works.
Thankfulnefs ftudies a fuitable return.
The glorious feifsuflicient Jehovah can receive
no real benefit from us. If we are righteous, what
da we to him r He is exalted far above all blelling
and praile. But yet, as his creatures and depend-
ants, we are under Jndifpcnfible obligations to iovc
Se R M . X LI I .] Chriflian R ellgion. 5 1 1
and ferve him. Thefe obligations are mightily in-
creafed and ftrengthened by his favors. His good-
nefs Ihould lead us to repentance. When favor is
Ihewed'us we fhould learn righieoufnefs. His mer-
cies fhould perfuade us toprefent ourfelves to hin>,
as living facrifices. This is our reafonable fervice.
His difintereftedlove fliould awaken in us fentiments
of benevolence to our fellow men. " Love your
enemies," fays our Savior, *' do good and lend
and ye fhall be the children of ahe Higheft ; for he
is kind to the unthankful and the evil. Be ye
merciful, as your Father is merciful. Let us proceed,
IL To confider the character of that being, to
whom our thanks muft be fupremely direled.
' Give thanks to GOD, even the FATHER."
God is the Father of the univerfe, and the giver
of all the bleflings which we receive, and which
we behold around us. Every good gift comes
down from him.
To him we mufl give thanks ; for all things are
his. We walk on his earth, and breathe his air ;
we are fuftained by his food, and clothed with his
garments ; our frame is his work, our reafon is his
infpiration, and our fpirits are preferved by his in-
fluence.
To him we mufl; give thanks, for he has giveti
us all things richly to enjoy. He has formed a
fpacious world for us to inhabit, and fubjected a
varie y of creatures to our dominion. He com-
mands his fon to warm us, his winds to fan us, his
rains to refrefh us, his fields to fupport us, and his
brutal herds to ferve us. He has furnifhed us
with fenfes and appetites, by which we are capable
of delight in the ufe of material objefls ; and giv-
en us an intelligent mmd, which can contemplate
him in his works, and enjoy him in his gifts.
This world is a temporary abode, in which
we are to prepare for glory and immortality. And
God has given us all things which pertain to life
512 Duties of the [Serm. XLII.
and godlinefs, through the knowledge of the Jefus
Chrift, who has called us to glory and virtue.
To open a way for, and give us a hope of ad-
million to his favor, he has fent his divine Son in-
to our world, who, having affumed our nature, has
borne our fins in his body, expiated our guilt by
his dealh, confirmed the truth of his do6lrines by
his refurredion, and ever lives in heaven to^ake
intcrceffion for us.
To God we mull give thanks, for his goodnefs
is free and difinterefted. He gives liberally and
upbraids not he neither faints nor is weary he
is the Father of mercies his tender mercies are
over all his v/orks, and they endure forever.
III. We are required to give thanks always to
God.
This and other univerfal terms mud be under-,
flood with fuch limitations, as the nature of the
fubjedi fuggefts. Various are the duties which re-
ligion enjoins j each one claims its place, and nous
has a right to claim more.
This expreffion imports, in general, that we
ought to be always in a habit of ihankfulnefs, and
in a readmefs for actual thankfgiving, whenever
providence calls us to it. We muft fet the Lord
alwavs before us, contemplate his continual provi-
dence, and our abfolute dependence, maintain a
ferene, cheerful, contented mind, and banifli from
our hearts all thofe malignant paffions and world-
ly tempers, which are contrary to a fpirit of grati-
tude ; fuch as tnvy, malice, pri^de, ambition and
avarice. If we would live in a thankful temper,
we muft walk by fairh in unfeen things, have our
convcr(ati(m in heaven, be at peace among our-
felves, ?\\\ put on charity toward all men. Tlie
ncccfiiiy of a friendly, focial and charitable Spirit,
in order to the exercife of real thankfulnefs, the
Apofll'3 clearly expreifes in his exhortation to the
Culolfians. ' Put on bowels of mercies, kindnefs^
Serm. XLII.3 Chrijlian Religion. 513
humblenefs of mind, mfeknefs, longfuEFering
and above all thefe things put on charity, which
is the bond of perfednefs ; and let the peace of
God rule in your hearts, and be yt thankful.
Thanklgiving flioald find a place in ail our ftat-
cd addreffes to God. We are commanded to "pray
without eeafing." The exprtffion alludes to the
daily faciifice which was offered morning and eve-
ning continually. As we are to pray always with
all prayer, fo we are to offer the lacrifice of praife
continually. This in u ft be apart of our morn-
ing and evening oblation every day. '' Be careful
for nothing," fays the Apoflle, ' but in every thing
by prayer and fupplication with thankfgiving, let
your requefts be made known to God." Whenev-
er we approach the throne of God, we fho'*ld bring
thither hearts enlarged with gratitude for the things
we enjoy, as well as with delires of the things we
need. "Everyday," fays the Pfalmift, "will I
blefs thee ; I will praife thy name for ever and
ever. It is a good thing to give thanks to the
Lord, to fing praifes to thy name, O Moft High,
to fhew forth thy loving kindnefs in the morning,
and thy faithfulnefs every night,"
All fpecial favors fhould be diflindly obferved
and acknowledged. God daily loads us with ben-
efits." " Many are the wonderful works which he
has done, and his thoughts, which are to us ward ;
they cannot be reckoned up in order to him ; if
we would declare and fpeak of them, they are
more than can be numbered." But there arc, in
every man's life, and perhaps in every year, forne
remarkable interpofitions of God feme Icafonable
prote6lions and deliverances, fuppiics and com-
foits, diretlions and reftraints, which cannot be
wholly unnoticed, and which ought to be always
remembered. If for luch as thefe we give thank:j
-explicitly, and exercife a general gratitude for ben-
514 Duties of the [Se rm . X LII .
efits which cannot be recoUefled, we then give
thanks always.
We ftiould be thankful in every condition,
Profperity fliould not diffipate, nor adverfity drown
a fenfe of our obligations to God. When we re-
ceive evil, we alfo receive good at his hands. And
the good becomes more confpicuous, when it is
placed over againft the evil. God has fet the one
over againft the other, that man might find noth-
ing after him. " Though the figtree fhall not
biofibm," fays the prophet, " neither (hall fruit be
in the vines ; the labor of the olive (hall fail, and
the fields (hall yield no meat ; the flock fhall be
cut off from the fold, and there fhall be no herd
in the flails ; yet I will rejoice in the Lord, and joy
in the Gt d of my falvation."
W^e fhould never ceafe to give thanks. *' While
I live," fays the Pfalmift, " I will praife the Lord,
I will fing praifes to my God, while 1 have any
being. Becaufe thy loving kindnefs is better than
life, my lips fhall praife thee ; thus will I blefs
thee, while I live. Every day will I praife thy
name, I will blefs thee for ever and ever."
IV. We will next confider the matters for which
we are to give thanks. Thefe are all things.
Walk forth in a cloudlefs evening ; look up to
the fkies, and attempt to number the ftars. Where
will you begin ? How will you proceed ? You
gaze and wonder at the fcene. The objects foon
lofe their diUindion, They are mingled in a gen-
eral blaze.
Sach was the flate of the Apoftle's mind. He
recommends the duty, prefcribes the manner, and
delineates the temper of thankfgiving ; but the
mailers adniit no detail. They baffle the power
of numbers. It can only be faid, " Give thanks
lor all things.
David, bringing his thankofFcring before God,
begins his addrcls with this remarkable cxprcflion.
Serm. XLII.] Chrljlian Religion. 515
*' Praife waitetb," or praife is ftUnt, ** for thee, O
God, in Zion." It is as if he had faid, ' Such is
thine inconceivable excellency and unbounded
goodnefs fuch is the countlefs multitude of th/
mercies, that, when we attempt thy praife, our
tongues faulter, our devotion finks under the weight
of the fubjed. We cannot exprefs ; we filently
adore thy glories."
" Who can utter the mighty afts of the Lord ?
Who can fhew forth all his praife ?" How pre-
cious are thy thoughts unto us, O God ? How
great is the fum of them ? If I fhould count them,
they are more in number than the fand." " I
will hope continually : I will praife thee more
and more ; I will fhew forth thy righteoufnefs and
thy falvation all the day, for I know not the num-
ber thereof."
Take a review of your life from the early period
of youth. How kindly have you been fuftained ?
How bountifully have your wants been fupplied ?
How often have dangers been prevented, afflidions
fhortened, temptations diverted, difappointments
turned to fuccefs, and ima-gined evils made pro-
du*5tive of real good ?
Look around on your neighbors, and fee v.-hat
blellings attend them. Por thefe bleffings give
thanks. Their charity will impart to you a (hare
in the good they enjoy ; and your benevolence
may appropriate the whole. While you rejoice in
another's profpenty, you divide it with him. Yoti
take the better half. Yours is pure and refined :
The grolfer part is left Co him.
Blefiings bellowed on others are for your fake
as well as theirs. How often has your thirfl been
relieved hy ftreams from the fountain of the rich ?
How of I en has your heart been cheered bv the
i miles of the contented and happy ? How oFten
have your good refolutions been {l^cngthcr.cd by
5i6 Duties of the [Serm. XLlI,
the counfels of the wife and the example of the
virtuous ?
Contemplate the benefits of civil fociety. Yoil
partake in the national peace, plenty, profperity
and happinefs. Under the prote6lion of a right-
eous government you fit fecurely in your houfe,
fleep undifturbed in your bed, go forth into your
field without danger of an enemy, walk the ftreets
without fear of an affaffin, and lay up the fruits of
your labor without concern that thieves will break
through and fteal.
Confider your religious privileges. The gofpel
of the fon of God, v/hich is in your hands, opens
to your view moft aflonifliing gloiies in the future
world glories which eye had not feen, nor ear
heard, nor human heart imagined. It marks the
path to heaven by the plaincfi: precepts, and en-
courages your progrefs by the moll gracious prom-
ifes. And though darknefs may fometimcs fur-
round you, yet light foon arifes in obfcurity. -
Though the difpenfaUons of God feem myfterious,
yet all things are working for good to them who
love him. They are heirs of his kingdom ; they
ihall inherit all things.
What is there, then, for which the good mari
may not give thanks ? All things are his. No real
good will be withheld. Nothing will feparate hirri
from the love of God.
V. We are nOw to confider the medium of our
acccfs to God in this duty, ''The name of Jefus
Chrift.-'
God puttrtli no trufl, in his faints ; the heavens
arc not cfcan in his fight. IIovv^ much lefs man
that is a worm man that is a fmner ? We are not
worthy to fncik to hitn in praifc for the benefits
which wc receive much leis to aik of him farther
benefits Icajf of all to receive the benefits which
wc alk. We are therefore dircQed not only to
ptay, biiL aUo to g' vc thanks in (he name of Chrifl,
Serm, XLII.] Chrijlian Religion. 517
who has purchafedby his blood thebledings which
we need, who has opened for us by his intercelhon,
a way of accefs to the throne of grace, and through
whom alone, fuch guilty creatures can acceptably
draw near to God, " Jefus Chrift is the way, the
truth and the life ; no man cometh to the Father,
but by him." " Whatever, therefore we do, in
word or deed, we muft do all in his name, pray-
ing and giving thanks to God, evtn the Father by
him."
We have taken a view of the important duty of
thankfgiving. And we fee, that this is not a work
merely for one day in a year, but for every day
that we live. We muft give thanks always.
Let us not imagine, that by recounting a few
remarkable favors, we have difcharged our obliga-
tions to God ; we are to give thanks for all things.
Let us not think, that to appear publicly in God's
houfe and to feed plentifully at our tables, is the
effence of thankfgiving ; we muft bring to God
the off"ering of grateful hearts, feel a fenfe of his
goodnefs and our unworthinefs, exercife repent-
ance for our fins, devote ourfelves to him to walk
in newneCs of life, and do good, and communicate
to one another, as there is occafion. With fuch
facrifices God is well pleafed.
Nature itfelf points out our obligation to thankf-
giving. Being endued with reafon and fpeech, we
are capable of obferving the merciful works of God,
and of exprefling the grateful and admiring fenri-
ments of our hearts. David calls his tongue his
glory, becaufe with this he could praife his Crea-
tor. " My heart is fixed ; I will fing tind give
praife with my glory." The Apoftle exhorts us to
*' offer unto God the fruit of the lips, giving thanks
to his name."
Even finners love thofe who love them ; and do
good to thofe, who do good to them. This is nat-
ural. Hence the unthankful are ranked among
K K
5i8 Duties of the [Serm. XLII.
thofe who are without natural affeftion. If grati-
tude to one another is a di6late of nature, fhall not
reafon and rehgion lead up our hearts to God ?
The ox knows his owner, and the afs his maf-
ter's crib. Shall not we confider and acknowledge
him who has nourifhed and brought us up as chil-
dren ?
The creation around us, gives us leftures on
tliankfulnefs, and exhibits the propriety of making
returns for benefits. The rivers difcharge into the
fea the waters which they derive from it. The
ilcies remit in copious fhowers the colle6lions which
they exhale from the earth in vapors. The fields
by a fruitful increafe repay the hufbandman's toil,
and bring forth herbs meet for thofe by whom they
are drelfed. All nature fubfifts by an interchange
of kindneffes. Harmony and order are the beauty
of the natural world. Piety and benevolence are
the beauty of the moral world.
If we arc dependent upon God and every good
gift comes from him if we are finners under a
forfeiture of all his favors if we have done noth-
mg to defcrve, and can do nothing to remune-
rate his benefits, but all proceed from his felf mov-
ing love ; then we mud be eternally bound to ren-
der praile to his name. What fhall we render to
the Lord for all his benclits ? We will offer him
the facrihce of thankfgiving.
Praife is plcafant, as well as comely. Prayer
reminds us of our wants, confefTion wounds us with
a fenlc of guilt. But praife refrefhes the foul with
the memory of God's exceeding goodnefs, and
brings to view the happy circumilances of our con-
didon. " O, taflc and fee that the Lord is good :
BK:Hcd is the man who truflcth in him."
What more delightful fentiments can fill our
fouls, than fuch as thele ? The great ruler of the
univerfe gracioiifly regards us and daily watches
jvcr us, makes us the lubje6ls of a thoufand bleL
StRM. X LI 1.3 Chrijtian Religion. 519
fings, and employs us as agents to fcatter his boun-
ties among our fellow creatures ; admits us into
his prefence, and allows us to converfe with him ;
imparts his influence to dirc6t our way, and gives
us his grace to prepare us for heaven.
Thankfgiving is better than prayer and confellion,
for it will never fail. When all our fins are purg-
ed away by divine grace, and all our wants are
fwallowed up in the divine fulnels ^when we dwell
in God's prefence, where is joy fupreme, and fit at his
right hand where are pleafures never failing, there
will be no more occafion for penitent confellion of
fin, ftrong cries for mercy, and groanings which
cannot be uttered. The glories of divine wifdom,
grace and love will be all our theriic gratitude
and praife will be all our devotion.
Habitual thankfulnefs adds much to the happi-
nefs of life. This foftens our cares, lightens out
troubles, mitigates our griefs, difpels our gloom,
brightens up the foul, and fmoothes the temper into
ferenity and cheerfulnefs. Ingratitude is fullen,,
morofe and peevifli ; it gives a difrelifh to every
favor, and increafes the fmart of every affli6lion.
Praife has been the work of faints on earth, and
is the, employment of angels in heaven. Let us
therefore give thanks always, for all things, to God
through ]efus Chrift, that we may now be prepar-
ed, and hereafter admitted to join with happy fpir-
its above, inafcribing bleifing, and honor, and glory,
and power, and thankfgiving to him who fitteth ori
the throne, and to the Lamb forever and ever.
K K 2
SERMON XLIII.
EPHESIANS V. 2 J.
Submitting yoiLrJelvei one to another in thefearojGod,
1 HE Apoftle, having exhorted the
Ephefian Chriftians to the duties of focial worfliip,
next paffes to inculcate feveral relative duties.
This fubje6l he begins with a general exhortation
to all Chriftians to " fubmit themfelves one to a-
nother." His fubjoining this to his exhortation
concerning focial woiftiip, intimates, that one great
ufe of joint devotion is the promotion of peace,
humility and condcfcenfion.
This fubmiflion to others can no farther be a
duty, than it is confiftent with our obligations to
God. Therefore the Apoftle fays, " Submit your-
felves one to another in the fear of God," *' The
wifdom which is from above, is firft^ur^, and then
peaceable." The Chriftian, who is bought with a
price, muft not be a fervant of men. The fenfe of
our text is fully explained by other parallel in-
ftruftions. '' Ye younger, fubmit yourfelves to the
elder, and be ye all fubjed one to another, and be
clothed with humility," '' Let nothing be done
through ftrife and vain glory, but in lowlinefs of
mind let each efteem other better than himfelf,"
Serm. XLIII.] Chrijlian Religion, 521
** With brotherly love in honor prefer one a-
nodier."
This temper was exemplified and recommended
by our Lord, when he walhed his difciples feet,
and inftrufled them to wafh one another's feet.
He fells us, that in his kingdom the cftentatious
diftindions, fo common in the world, ftiall be un-
known ; that in point of obligation to juflice and
charity, all fhall Hand on a level, with only fuch
difference as arifes from their refpeftive abilities :
That the highefl; in office and condition fhall claim
no other preeminence, than a fuperior obUgation
to ufefulnefs. This is his meaning when he fays,
"The kings of the Gentiles exercife lordlhip over
them, and they who exercife auihority upon them,
are called benefaftors : But ye (hall not be fo ; but
he that is greatefl among you, let him be as the
younger ; and he that is chief, as he that doth
ferve ; even as the Son of man came not to be
miniftered unto, but to minifter."
Among men God difpehfes his bleflings with a
fovereign hand ; to fome he gives more, and to
others lefs. But no man is exalted to a ftate of
independence. They who are in higheft authority,
and in moft affluent condition, whatever pride
they may feel in themfelves, and whatever envy
others may feel toward them, are really as depend-
ent as helplefs, and as incapable of fubCiling by
themfelves, as the pooreft of the human race ; yea,
more fo, for they are lefs able to endure the hard-
{hips and perform the labors of life. And it
ought to be remembered, that in the continual
flu6tuation of human affairs, the rich and the poor
may exchange conditions ; and the former be re-
duced to fuch impotence, as to need the help of
tho!e whom now they defpife.
This diverfity among men difplays ^he fove-
reignty, wifdom and goodnels of God ; leminds us
of ou! conilant dependence ; renders us mutually
K K ?.
522 ' Duties of thi [Serm. XLIIl.
ufeful ; and gives opportunity for the exercife of
many virtues, for which in a ftate of equality there
would be no room.
The duties which we owe to one another in this
diver fity of rank and condition, our Apoftle ex-
preffcs by rnutual fubmiihon. This will bed be
iHullrated by conhdering itin the different relations
of life.
1. It M'ill eaGly be perceived that a degree of
fubmidion is due tofuperiors. Particularly,
You mufl: reverence your tuperiors in age, not
treat them with infolencc, or aifurne an impudent
familiarity ; but pay a refpeftful deference to
their hoary hairs, long experience, grave deport-
raent-and fedate advice. " Thou fhalt rife up be-
fore the hoary head," favs Mofes, "and honor the
face of the old man." It is a proof of great de-
pravity, v/hen " the youth behaves himfelf proud-
ly again ft tlie ancient, and the bafe againft the
honorable."
To fuperiors in knowledge and rnfdom vou mufl:
fhew fubmiffion. by confultmg them in your
doubts and paying refpeft to their judgnient.
And if you fee reafon ro diflent irom them, let it
be done, not with haughty affurance, but with
moded caution.
Honor a pious and virtuous chara6^cr, wherever
you loe it ; whether in the rich or poor, in the
Ic.irned or illiterate. Never attempt to detratt
irom it, but place it before you for your imitation,
and propofe it t(^ oihers for theirs.
Obey your fuperiors in authority. Chccvful!\'
liibmii to tlicir ]ii(t commands, and by your peace-
;ihL' l.i luwior fin)|H)rt aiid extend their infli'.ence.
Th(..>uj^h in civil lociei-v, ifgitimate authority ori-
gtn.ites (lorn ihi- pfople. \ cc when they have m any
io' m, content:: (1 to lorlge certain powers in the
Iiands o[ particular priions, thefe perfons then be-
c^)iiK' '!i:ir (uneiiois, ,uuJ ate enti!l(:d to iheir ob;:-
Serm. XLIIL] Chrijlian Religion, 523
dicnce and fupport in the execution of the powers
committed to them. Every attempt to control or
embarrafs officers of government in the difcharge
of their duty, is an offence againft nature and fo-
ciety, reafon and chriftianity.
2. Mutual fubjeftion may be confidered, as it
refpcls equah.
All men have the fame immutable right to an
equitable treatment from all with whero they have
intercourfe. The poor man has as good a claim
to juftice from the rich, as the rich man has from
the poor the private citizen from the magiftrate,
as the magiflrate frorn the private citizen. This
mutual fubmiffion implies, that every man H^ould
do juftice to every man wiih whom he is concern-
ed J fhould treat his perfon with humanity, his
chara6ler with tcndernefs, his condu6t with can-
dor, and his fubftance with equity.
All men, as far as their condition requires, are
alike entitled to compaffion and affifl;ance from
thofe around them. We are to relieve the unhap-
py, fupply the needy, fupport the weak, vindicate
the injured, as far as our ability will extend, and
cur other obligations will juflify. "Bear ye one
another's burdens, and lo iuifil the law of Chrill."
Equals mull preferve an affable and obliging
d<"portment ; rather decline, than aflume a pre-
eminence rather yield than afFe61: a iupcrioiitv.
" Love as brethren ; be pitiful ; be courteous in
honor pcffer one another."
This Spirit is peculiarly beautiful and ploafant,
v.'hen it runs through focieties, and unites all the
parts into one coinpa6l whole. Then each mem-
bc r leeks the profit of many in preference to his
own ; cheerfully yields to his brethren the pre-
eminence, rejoices in iheir diftinguifhcd merits;
and fludies to rife, not on their ruin, but ou hii
own virtue and ufefulnefs.
K K 4
524 Duties of thi [Serm. XLIII,
Mutual fubjeQion ought efpecially to be feeix in
families. The fubordinate members ftiould dwell
together in unity^ and by love ferve one another.
The heads ftiould conQder themfelves as one in.
intercft, and fhould a6l as having one Spirit ; not
enter into contcds for fuperiority, undermine each
other's influence and deftroy domeflic govern-
ment ; but. by mutual condefcenfion and prudent
concurrence, llrengthen each other's hands and
promote the common happinefs. AU points ftiould
be earned by cool advice and gentle perfuahon ;
not by pertinacious contradilion and unyielding
oppolition. Thus " two are better than one, for if
they fall, one will lift up his fellow."
3. There is a fubmiftion due to thofe, who, on
fonie accounts, may be deemed our inferiors.
The fame perfonmay, in different relations, be
to the fame perfon both a fupeiior and an inferior.
Solomon, as j^zn^of Ifrael, was fuperior to his mo-
ther : As a fonhc was her inferior. In the natural
relation he owed reverence to her : In the civil re-
lalion ftie oi^cd obedience to him. When fiie in-
terceded with the king for Adouijah, ftie made her
motion, not with the authority ol a parent, but
with f he duty of a fubje6t. .4nd when flie came
into his pretence, he received her, not as an ordma-
ly rnbje6t, but as a parent, fie role up to meet
licr, bowed himfclf to her, and feated her on his
vigil! h:ind.
I'ariher : Supcrinrs as fnch owe a refpe6l to thofe
wlio are b'low them. They ftiould be eafy of ac-
ccf:, erntle in then language and condefcendmg in
tjKir deportment. Rukrs are to be miniflers of
C-o 1 ior jTood to the people for whom they a6l
tlu; !;ih ar'-> to diflnbiue toihe needy the ftrong
.ire (;) bt ar ! lie infirmities of the weak every one
j^ toj! ,i!'.n:s ;/(ighbois for theirgood to edification.
4. Tl)i> ii;uinal ftihrnilhon ought to appear in
\.f.i.',l;,\n ihuiC'LCi. I: is to the members of the E-
SsRM. XLIIL] Chrijlian Religion. 525
phefian church, that this advice is addrefTed ; and
all in that particular charafter aie bound to apply
it.
Chrift has inftituted a government in his king-
dom ; but it is a loft and perfualive, not a violent
and compulfive government. " God is not the au-
thor of confufioji, but of peace in all churches of
the faints.
There is need of mutual fubmiffion between
minijlers and the people of their charge.
Minillers are in fome refpeds to be fubje6l to
their people. They are not lords over God's
heritage. They have no dominion over any man's
faith and confcience. They are to be fervants of
all men, examples to believers and helpers of their
joy. Within the fphere of their office they have
an authority ; but it is an authority given for
edification only ; not for deftruftion. They are
to labor, not for their own private emolument, but
for the falvation of others ; and to be made all
things to all men, that by all means they may
fave fome. They muft not, indeed, feek to pleafe
men by fervile compliances and temporizing arts.
If they thus pleafe men, they are not the fervants
of Chrift. They may no farther accommodate
ihemfelves to men, than is confiftcnt with their be-
ing under the law to God.
They are to feed the flock of God that flock
efpecially over which the Holy Ghofl has made
them overfeers. And while they find fupport and
encouragement in this fervice, they are not to re-
linquifh it for worldly honors and emoluments, nor
to negle6l it for the indulgence of eafe, or the ac-
quihtion of lucre. They are to abide in their
calling ; to be quiet and do their own bufinefs ;
not to forfake their charge, and ramble abroad un-
der pretence of lerving other churches, and doing
more exleufivc good.
526 Duties of the [Serm. XLIII.
On the other hand, there are duties which peo-
ple owe to their miniflers. Thefe duties you will
find clearly Rated by St. Paul. " Know them'
who labor among you, and are over you in the
Loid, and admonifh you. Efteem them very high-
Iv in love for their works fake." " Obey them
who have the rule over you, and fubmit yourfelves,
for they watch for your fouls." " Let him that is
taught in the word,' communi.cafe to him that teach-
cth, in all good things." " The Lord hath ordain-
ed that they who preach the gofpel, fhouid live of
tliG gofpel." Brethren, pray for us, thgit the word;
of the Lord may have free courfe."
A^ minilters are not lords over Chrifl's heritage,
lo you are not blincjly to follow their opinions,
, not implicitly to obey their mandates. " Call no
man your mafler on earth, for one is your mafter;'
even Chrift." There is, however, a fubmidion
which you owe them. You are to efleem them in
their office, and regard them as fcrvants of Chrift,
and your fervants for his fake. You may never
haflily receive, nor rafhly propagate an accufation
againfl them, which might injure their charadter,
or cbfliui:! thfir ufefulnefs ; but you muft fup-
poit their jull reputation both as mmifters and as
nun.
y\.s ilicy are called to labor among you in word
and ductrine. vou muft attend on their miniftra-
lions with diligence, and receive the word from
tlii:n with rncckncfs, and be cautious that you im-
pedv' nut iis infiurnce on your own hearts by a cav-
il hnj; humor, and nindcr not Us effect on others by
iMpUoiJs 01 |_*6li()ns.
As ihcy aic to warn (;ie nniulv. and rebuke op^
1:1 ri..:r'gi\!! >; , . Id you niufl app))' ih'ir admoni
li'MiN .'.-. lar ,iN they air perLin;-nL to \our own cale,
.:wf! ,11 1 i;k' j:ifi opciaiiuns of {\\c\^ on all co);
t-;-rn J .
Serm. XLIII.] Chrijlian Religion. '^2f
As they are to inflrufl and convince gainfayers,
fo, wlien ypu hear from lliem a do6lrins diverfe
from your former fentiments, you are to examine
it without prejudice ; and, if ihe evidence of truth
is Ota their fide, fubmit with joy to the correftion
of your miftakes. If, on the contrary, you con-
clude them to be in an error, traduce them not as
heretics ; talk not againft them by the walls and
in the doors of your houfes ; but Hate to them the
grounds of your diflatisfa6iicn, and by friendly
conference, labor to rectify I heir niiftake, or to fee
your ozviz.
As they are ambaffadors for ChiiJl:, fent to open
the termvS of peace, fubmit to thefe terms, and be-
come reconciled to God.
Pray for them, that utterance may be given them
to fpeak the word boldly, as they ought to fpeak.
Treat them with fuch kindnefs, that they may be
among you without fear, while they work the work
of God. And ns they communicate to you fpirit-
ual things, impart to them temporal things in fuch
manner, that they may purfue this work without
interruption. If religious knowledge is conveyed
by the word which they preach ; if fpiritual
itrength is incrcafed by the ordinances which they
adminifter ; if God has conflituted them as guides
to lead you in the way to heaven, as paftors to
feed ycu, as watchmen to warn ycu, and as llew-
ards to difpcnle his gifts among you ; (here is then
ever}' reafon why you fhould honor them in their
office, fubmit to them in the execution of it, and
pray for them, that the word of God may be glo-
rified.
There ought to be a mutual rubmi(fion amonp-
the members of the church. For there is an au-
thoiiry given to all colle6tively over each particu-
lar member. The church is to infpeB, exhort, ad-
monifii and ccnfure her members, as their cafes
may rcq\iire ; and each member is to coniider
528 Duties of the [Serm. XLIII,
himfelf as under her difcipline both by his own
covenant and by Chritl's command ; and to this
difciphne he is bound peaceably to fubmit, as far
as it is adminiftered agreeably to the gofpel. -
Chriilians are to confider one another, that they
may provoke unto love and good works to fludy
the things which make for the common edification
and comfort, and to keep the unity of the Spirit m the
bond of peace. They fhould not withdraw them-
felves from the church for every caufe, either for
fuppofed errors in it, for perfonal diflike to the
paftor, or for difgufl; at a difcipline, which aflFe6ls
them or their particular friends ; but fhould rath-
er labor by gofpel means to remove the caufe of
their offence, and to preferve the general peace.
In order to this mutual fubmijfion, there mufl be
a Spirit of humility. Thefe St. Peter places in
connexion. " Be ye all fuhjeB one to another,
and be clothed with humility." This will difpofc
Chriilians to think fobcrly of their own knowledge
and goodnefs, and in honor to prefer one another.
An undue opinion of themfelves is the caufe of all
their affuming behavior. It is this, that makes
them treat iuperiors with infolence, equals with
rudenels and inferiors with contempt. It is this
that makes tiiein forward to dictate, and backward
to be adviled ; obllinate in their own ways and
imp;iticnt of control ; confident in their own opin-
ions ;ind deaf to the voice of reafon. It is this that
makes th< ni cicare imaginary, and overrate real
injuries ; rcH ntful of reproof, and fcornful of in-
flriiflion. This is the main fource of contentions,
ami the pie:if,i 11 b.ar to rectnaciliation.
A hiMuhle \ lew or ourfclves will produce quite
cnn;i I'v vllec'^ls. This will make us Iwiit to hear,
flow lo Ijieak. op n 10 conviction, ready to rctra6t
^lur (lioi^.nui c 'n!eis our fauhs. fice to receive
a(|\ ire. and prompt to acknowledge a kindnels.
'J'hi.' \^i;i lead Ui lo gi\-: honor where it is due, to
Serm. XLIII.] Chrijlian Religicn, 529
condefcend to men of low eflate, to bear the in-
firmities of the weak, and to follow peace with all
men.
Religion begins in humblenefs of mind in a
convidlion of our own guilt and unworthinefs. In
this convi6lion w muft apply to the mercy of God
in the name of Jefus for pardon, grace and glory.
In this humble application of the foul to God,
through a mediator, confifts true and faving faith.
Faith is a meek, fubmiffive, peaceable grace. It
begins in a fight of ourfelves as fmners, and in a
view of Chrift as a gracious and fufficient Savior.
The life of the Chriftian is by the faith of the Son
of God ; and this faith operates to increaling hu-
mility, condefcenfion and love. The nearer he
keeps to Chrift, the more he will learn from him,
and the more he will be aflimilated to him who is
meek and lowly. The ftronger is his faith, the
deeper will be his humiliation, and the more ar-
dent and difFufive his love. '' Let us therefore
purify our fouls in obeying the truth through the
Spirit unto unfeigned love of the brethren ; and
love one another with a pure heart fervently, as
becomes thofe who are born of incorruptible feed,
even by the word of God, which liveth and abid-
eth forever/*
SERMON XLiV,
EPHESIAisS V. 22 33.
Wives fuhmit yourjelvcs to your own hujbands as unto
the Lord ; for the Inifband is the head of the wife^
even as Chrijl is the head of the church ; and he is
the Savior of the body. Therefore as the church is
fubjeB to ChriJ}, Jo let the wives he to their own
hujhands in every thing.
Jlufbands, love your wives, even as Chrijl aljo lotted
the church, and gave himfclj Jor it, that he might
fancljy and clcanfe it with the wajiing oj water by
the zvord, that ht might prcjent it to himjelj a glori-
ous church, not having fpot or wrinkle or any Juch
thing, but that itf%ould be holy and -without blcmijh.
So ought men to love their wives, as their own bo^
dies: He that love th his wife loveth himfelj ;
for no man ever ytt hated his ownjejii, but nourijlu
cth an.l chcrijlieih it, even as the Lord the church ;
for wc arc rnembin of his body, of his Jlefi and of
his bones. For this caufe Jhall a man leave his Jath-
er and his mUh'-r,and jhatl be joined to his wije, and
they two Jhall be oncjfjh, 71ns is a great myjlcry ;
Serm, XLIV.] Ckfijlian Religion. 531
hut I fpeak concerning Chrijl and the church. Ntv.
erthelefs, let every one of us in particular fo love his
xvife, even ashimfdf ; and the wife Jet thatfhe rev-
erence her hufband,
1 HE Apoftle having, in the preced-
itig part of this epiflle, ftated and inculcated the
various duties, which Chriftians more generally
owe to one another, comes now to the confidera-
tion of the relative and domellic duties.
In the words jufl; read, he particularly explains
and powerfully urges the duties of the conjugal re-
lation.
As this is the iirll, fo it is the mod important re-
lation, that ever exifled in the human race ; and
the obligations arifmg from it, ought to be feriounv"
confidered and facredly regarded. The happinefs
of the relation, its ufefuhiefs to civil and religious
fociety, the honor of the family, the education of
children, and the interefl: of religion in the world,
much depend on the prudent and faithful difcharge
of the duties which the hufband and wife ovve to
each other. Of thefe duties, there is no paflage in
fcripture, which gives a clearer view than this be-
fore us. But while we attend to this, we fhall nat-
urally introduce other paifages relative to the fame
fubjefi.
You will here obferve,
' That there are fome duties which thefe correlates
owe to each other in common.
That there are fome particularly incumbent on the
wife toward her hufband. And,
That there are fome efpecially incumbent on the
hufband toward his wife.
Thefe feveral obligations I fhall explain ; and
ihall alfo apply in their place the arguments which
:he apoftle ufes to enforce thcin. .. .
532 Duties of the [Serm. XLlV*
I. I begin with thofe which are common to both
the correlates.
The hufband and wife are, in fome refpefts, e^
quals. Hence there are feveral duties alike incum-
bent on both. The Apoftle, alluding to the union
of the firfl pair, and to the firft inftitution of mar-
riage, fays, "A man fhall leave his father and moth-
er, and fhall be joined to his wife, and they two
fliall be oncjlejh."
This relation is founded in mutnal confent ; and
the confent does, or ought to proceed from mutual
affetlion, and to be preferved by mutual kind-
jiefs.
As thefe relatives are one, and have one com-
mon intereft, they ought to a6i with an undivided
concern for the happinefs of the family.
Being one flefh, they are to dwell together as
heirs of the grace of life. The hufband is not to
put away his wife, nor Ihe to depart from him.
They are alike bound to mutual fidelity and a
chafte converfation. They are to avoid, not only
the grofs violations of the conjugal vow, but that
light behavior and wanton language, which indi-
cate an impure mind, or which might infenfibly
transfer the alleftions to an unlawful objecl:, ot
create the fufpicion of a wandering defire.
They are under equal obligations to ftudy each
other's peace and comfort, to take part in each oth-
er's pains and diftrelTes, to aflift in each other's du-
ties and fervices, and to fupport each other's repu-
tation and honor. Every thing of this kind is
comprifcd in the Apoftle's diretlion, " To render
to each other due benevolence."
The inftrulion and education of their children
and domellics ; the giving and receiving of feafon-
able advice ; and praying with and for one anoth-
er, are duties common to both, and implied in that
cxprelfion of St. Peter, ' that they live together as
Se^m. XLIV.] Chriflidn Religion, 53^
heirs of the grace of life, that fo their prayers may
not be hindered."
II. There are fome duties peculiarly incumbent
on the wife. Thefe the Apoille exprelTeiS by the
tQYvn'i fubmijfion, reverent^., obediente 2.nA fabjeciion,
" Wives fubmit yourfelves to yoiir own huf-
bands, as unto the L.ord For the hufband is the
head of the wife,asChri{l is the head of thechurch.
As the church is fubjeft to Chrift, fo let the wivei
be to their hufbands in every thing. Let the wife
fee, that flie reverence her hufband."
He cannot intend, that the wife in every thing
Ihould yield an implicit obedience to her hufband,
as the church to Chrill ; but only that Ihe fhouid
be fubjeft to him in all things agreeable to the will
of Chrift. So he ftates her obedience in his epif-
tle to the Colollians, " Wives fubmit yourfelves
to your own hufbands, as is fit in the Lord."
The hufband, though the head of the wife, is not
to treat her as a menial rervart% and exatt from her
an unlimited fubje6bon. This is toalfume an au-
thority, which Chrill has not communicated to
him. Both ihould a&, as having one foul, and
combine their influence in the government of the
houfehold. But when there happens a divcrhty of
fentimsnt, and neither can impart convidion, the
jbligation to recede, doubtlefs lies firft on the wo-
man.
The Apollle fays, " The woftian ought not to
ufurp authority over the man, but to be in lilence
with all fubje6tion." For this he aflTigns feveial
reafons. He fays, "Adam was firll formed, and
then Eve." He therefore had a natural precedence.
" The man is not of the woman, but the woman of
the man," being formed out of him, and tnade of
his flelh and bone. " Neither was the man creat-
ed for tiic woman, bat flie for the man," to be an
help m.eet for him. "And Adam was not" firft
v' r<-ived," and drawn into the apofbcv, *' but the
L L
rg^ Duties of the [Serm. XLIV.
woman being deceived was" firft *' in the tranf-
grellion." For this caule God ordered, that "her
delire fhould be to her hu(band,and he Ihould mle
over her."
But the reafon alledged, in the text, for this fub-
j ceil on, is the example of the church. The firft
marriage was an emblem of the union between
Chrill and his church. As the woman was bone
of mail's bone, and ttefti of his flefh, fo " we are
members of Chiiil's body, of his flefti and of his
bones." And the ancient infliiu'aon, " They two
fnall be one fledi/' was a myiiical reprefentaticn
of this Ipi ritual rclaiicn.
Now iitice the church is fubjeO: to Chrift, the
woman ought to be fubjetl to her hufband, who,
by ChriiTs authority, is conllituted her head.
A family Ihould refemble a church in union,
peace and fubordination. In a church there could
be no edificaiion, if th^re were no government ;
neither in a family c;)uid there be order, if there
were no head. Litherof them, without rule, mufl;
be dilfolved, or live in perpetual difcor^. Chrift '
is the head of the church ; and all its members arc
bound lo obey the government which he has infti-
tu:ed. Tha hufband, under him, is ruler in his
own honle ; and when he governs it according to
the laws ol Chrifl, all the members are to be fub-
j' ct to him. Thus the family will become a little
church; and, being edified in knowledge and vir-
tue% will grow into a meetnefs to join the general
atlenjbly and church of the firft born, whole names
are written in heaven.
The honor and intereft of religion require, that
wives, by a cheerful lubordination, cooperate with
tlmr htiibands in all the important concerns of the
houlehold, and in the nurture, education and gov-
(.1 innent of the dependent members. Hence this
direction of Paul to Titus, "Charge them to be io-
bcr, to rcfpc^^ ihetr hufbands, to love their chiU
Serm. XLIV.] Chrijlian Riligion. 535
dren, to be difcreet, chafte, keepers at home, good,
obedient to their hufbands, that the word of God
be not blafphemed ;" or that the gofpel be not re-
proached among Heathens by means of the confu-
fjons and diforders in chriflian families. We pro-
ceed,
III. To confider the duties of hufbands to their
wives. Thefe the Apoftle exprelfes by the word
Love.
Under this word he comprifes all thofe kind of-
fices, which love, in fo intimate and tender a con-
nexion, will naturally didate. Love here (lands
oppofed to fharpnefs and feverity. " Hufbands^
love your wives, and be not bitter againft them."
Though the wife, by the order of creation, the
manner of the apoftacy, and the injunftions of the
gofpel, is bound to obey ; yet the hufband is not
warranted to exercife an arbitrary authority. He
is to maintain his fuperiority with gentlenefs, al-
ways confidering his wife as his ailociate, clofely
allied to him by the flrongeft bonds of friendfhip
and intcrelL " He mufl; not be bitter againft her."
This is a metaphor taken from the difguft excited
by bitter objefts of tafte. He fhould not, by a
peevifh, morofe and haughty carriage, render him-
felf ungrateful and offenhve to her, like wormwood
to the mouth. He fhould not be provoked to
wrath, averfion and upbraiding by her trivial im-
perfe6lions and accidental failings, as the ftomach
is provoked to difguft by loathfome food. The
near connexion between the parties renders that
language and behavior bitter, which, in other cir-
cumllances, would be indifferent. The malice of
an enemy may make little impreffion, when the
coldnefs of a friend would be deeply felt. Ill uf-
age from a ftranger may excite atiger ; but from
a near relative it awakens the tendered fenfations
of grief. What chiefly wounds in fuch cafes is
the defeat of our expectations. ^Ve love, and
L L 2
-36 Duties 0/ the [Serm. XLIV,
would be beloved ; we efleem, and would be efteem-*
ed. But failing of thefe returns, we are afflicled
and difconfolate. The reafon why harfti words
;ind unkind ufage are fo peculiarly grievous in near
relations, is becaufe they are fo little expeled, and
fo entirely unmerited. The mind is full of other
hopes, and is furprized to find them deceived. rr
When, inllead of gentlenefs, condefcenfion and af-^
fability, the v/ife only meets with fullen referve, or
ungenerous upbraidings, her tender feelings are
deeply wounded. A tongue thus whet is keener
than a fword. Such fharpened v/ords pierce deep,
t'r than an arrow.
The Apoflle Peter direfls the hufband *' to dwell
with the wife according to knowledge, giving hon-
or to her, as to the weaker veirel" to treat her
with lenity and foftncfs, as velfels of finer mould
and weaker contexture mull he handled with cire
and tenderncfs to regard her as an intimate friend
to fupport her authority in the houfehold to
protect her perfon from infults-^to uphold her repr
utation-:-to feel for her pains and injuries to place
confidence in her difcretion and fidelity ^and to
render her condition eafy and happy.
"Whoever confiders to what peculiar difiSculties
and trials God has fabjefted this part of the human
fpccies, both by the tendernefs of their frame, and
by (he lot aiiigned them, will fee himfelf bound to
ticat his v.'ife with gentlenefs, and to fuftain her
under all h.r infirmities. And if he farther eon*
nders. of v^hat ui'e fuch a friend is in all the chang-
.:'S of life what folace in health, comfort in fick-
nefs, and relief in diflrefs her good offices afford
him and what peculiar burdens fall to her Ihare
in (he nurture and education of children, he will
find I.imlclt bound, in point of juliice and grati-
tude, to lludy her happinels ; and will feel the
nrortiety of thole divine pi-ecepts, which re<^uire
SiRM. XLIV.3 Chrijlian Religion. ^^y
him to love his wife, and give her honor as the
more tender veffel."
But this brings me, to confider the reafons aL
iedgcd why the hufband fiiould love his wife.
One argument is the example of Chrift. " lluf-
bands, love your wives, as Chrift loved the church,"
One end of Chrift's appearance in the flelh wa^s
to fet us an example of our duty. As he never
fullained the tender domeftic relations, he could
not exhibit a dire6l example of the duties refulting
fromi them. But then his relation to the church is
fo fimilar to that fiibfifting between hufband and
wife, that the latter is often compared to, and illuf-
trated b}' the former. He is called the bridegroom,
and his church the bride. Hence his love to the
church is improved as an argument to enforce on
hulbands the duties which they owe to their wives.
Having mentioned the love of Chrift, the ApolUe
fo flrongly feels the argument, that he expatiates
and enlarges upon it. '* Chrift, loved the church
and gave himfelf for it." Greater love hath no man
than this, that a man lay down his life for his friend;
but Chrift commended his love toward us, in thatr,
wiiiie we were enemies, he died for us. He has
purchafed for himfelf a church with his own blood.
He has redeemed her from bondage, introduced her
into a ftate of freedom, and admitted her to an in^-
timate communion with himfelf.
He gave himfelf for the church, " that he might
fanclify and cleanfe it with the waftiingof water by
the word." The great end for which he brings us
xnto the church is, that we might be fan6lified. In
order to our fan6lification, he has appoint:d his
word and ordinances, which we are to attend upon
wi'.h this view. The work of the Spirit in our
farciifi cation is not immediate, but by his word
and ordinances. And it is only in our attendance
on theie, that we obtain his fanftifying grace. Do
r,ot then imagine, that you ought to ablent your-
L I. 3
538 Duties of ih [Serm. XLIV,
felves from the church, until you are fanlified
that you are firft to become holy, and afterward to
-attend on the inflitutions of Chrift as evidences that
you are holy. But remember that '' Chrifl gave
himfelf for the church, that he might cleanfe it
with the wafhing of water by the word, and thus fi-
nally prelent it to himfelf a glorious chuich, not
having fpot or wrinkle, or any fuch thing."
In the prefent (late there will be fome fpots and
wrinkles in the church. There will be in it fome
unfan61ified members; and the faints themfelves
will be fanftified only in part. But in the future
Hate, the church will be perfedly cleanfed. Hypo-
crites will be utterly excluded, and the founts will be
fanflified wholly.
Chrift has given his word and ordinances, that by
them his body may be edilied, and that we all may-
come in the unity of the faith and of the knowledge
of the Son of God unto perfe6l men, unto the rneaf-
ure of the flature of the fulnefs of Chrifl.
This example teaches us, that Chriflians ougiit
to love one another to bcarone another's burdens,
forgive each other's offences, and aflifl each other
in thofe fpiritual exercifes, which are preparatives
for heaven. It teaches us, that hufbands are efpe-
cia'ly bound to love their wives, and, by fuch kind
offices, to cxprefs their love to them. This is to
lo^'c them, as Chriff loved the church.
Another rcafon for tliis Jove in the conjugal re-
lation is. that" whoio lovcth his wife, loveth him-
felf." The puties are one ficlh, and have one in-
tercfl ; and " no man hates bis own flefh, but nour-
ifhcs and chcrifiies ir." Kverv diihonor or injury,
which a n.an docs to To intimate a relative, recoils
on hmifclf. He mult eventually fuffer it. Hi.v
peace, reputation and proiperity greatly depend on
the virtue, dilcifticin, Icrcnitv and contentment of
Ins wiic. If therefore ho loves himfelf. he ought
*o love her, to bcai her burdens, relieve her di fire f^".
SzRM. XLIV.] Chrijlian Religion. 539
es, contribute to her cheerfulnefs. encourage her vir-
tues, difcover a fatisfaftion in her difcreet behavior,
and joyfully accept her friendly afliftance in the
government of the family, and in the management
of their common concerns. In cales of mi fern.
du6l, he ought not to upbraid with feveiity, but to
expoflulate with tendernefi;. And in cales of dif-
ference in opinion, he ought not to oppofe wiih
haughtinefs, but either to convince by reafon, or
dillent with moderation.
The happinefs of a parent depends much on the
virtuous manners of his children ; and their virtue
will greatly depend on union in the heads of the
houfehold. This union can be preferved only by
a mild and difcreet carriage toward -^ach other. If
the hufb'ind is the head of ^bc wife, the pence of
the family. will chiefly lie with him. If he expe6fs
fubmiffion from her, let him fill his fuperior (lation
with fuch virtue and wifdom, as to obtain it with-
out controverfy. Submiflion is then moft tafily
gained, when it is mod obvioufly merited. If there
is no prudence, dignity or virtue in the coaduft of
the man, he has little reafon to expe6l, and Itfs
right to. claim a cheerful obedience from his wife.
The man who a6is worthily in his place at the
head of a family, will feldom need to enter into a
debate for fuperior authority, li will ufually be
yielded without reludlance.
The fimilitude, which the Apoflle here, and in
divers other places, dra;vs between a family and a
chu)ch, fuggefls to us that religion, in every fami-
ly, fhould be an objett of principal regard; for
without this the reitmbbTuce will not hold. It is
only the religious hufband who governs his fami-
ly, as Chnlt governs the church. It is only the
religious wite. who obeys her hufband, as the
>church obeys Chnil. Where the fpirit ci religion
reigns in both, the union will be eafv, and their-
jomt government will have efficarv.
T
L 4
^(x Duties oj the [Se.rv?. XLIV.
As a family ihould i-cfemble a church, fo itoughfe
to be fubordinate to the church ; and the church
fhould aljift in the government of it.
Parents (hould early dedicate their children ta
Cbnft; for he has faid, " Suffer little children to
come to me, and forbid thern pot, for of fuch is the
kingdom of heaven." They fliould educate their
children for him and feek his bleffing upon them.
Thev fhouid inflru^t them in his religion and ex-
emplify it to them in their own daily converfation.
They fhould affill their children in their devotions,
and require their attendance on the flated worfhip
of the family. And, when they arrive tQ proper
age, parents fhould encourage their approach to
the ordinances of Clirift in his church, that thereby
they may be fanclihed and made me^t for the
church vv'hich is above.
If families were as little churches, the church,
would receive from them continual aceeflions; new
members would be added to it, and^ Chrifl's houfe
would be full.
The Recline or revival of religion will ufually
Ireep pace with the negle6l or fupport of family or-
der and difciplinc. And the maintenance of fami-
ly religion depends pn nothing more than the union
of the heads. If with them there is ftrife and con^
tcntion, the houfe will be filled with confulion and
every evil work. If they are divided in their o-
pir.ions, and embittered in their foelings; if they
look on each other with jealoufy and diflrufl ; if
tlicy frequently fall into paffionate altercations and
difputes; if the wife pays no regard to her huf-
band's pleafurr, and he puts no confidence in her
difcvction ; prayer v^ill be hindered, or performed
without devotion. For how can they unite in
prayer^s and prai fcs to God, who unite in nothing-
cifc, and arcbecoaae more diftantin affedlion, than
il they never had been made one flefh. How can
'.'."v command obedience from their children, who
Serm. XLIV.] ChriJUan Religion, 541
appear to have no government of themfelves ? -
How can they form their domeflics to virtue, who
exhibit an example inconfiftent with virtue, and
ftiew themfelves to be wanting in a moil capital
branch of religion ?
Let U5, then, who fland in this connexion, by
reciprocal love and good offices honor our profef-
fion and promote each other's happinefs, as being
heirs together of the grace of life. Then outf pray-
ers will not be hindered.
^^^
SERMON XLV.
EPHESIANS vi. J,2, 3, 4.
Children^ obey your parents in the Lord, for this is
right. Honor thy father and mother y which is the
frfl commandment with promife, that it may be
well with thee, and thou mayejl live long on the earth.
And ye fathers, provoke not your children to wrath ;
but bring them up in the nurture and admonition of
the Lord,
Im thefe words the Apoflle ftates the
duty of children to their parents, and the duty of
parents to their children.
Wc will confider them diftinftly. Firft.
The ApoftleaddrefTes himfelf tpcA/Z^r^nin an ex-*
hortation to obey and honor their parents. "Obey
your parents in the Lord ;'* or in compliance with
the command of the Lord, which fays, " Honor
thy father and mother.'* To enforce this exhort-
ation he reminds children, that the command to
*' honor their parents," is diftinguiflied from the
others by a particular promife of the divine favor.
*' This is the firfl commandment with promife."
The pioinife is, " Thou {halt live long en the
t<inh." This promife the Apoflle interprets, not
as confmcd (o temporal profperity, nor yet as ab-
loluttly infusing long life ; but as fignifyjng ii:^
Serm. XLV.] Chrijlian Religion. 543
general, that " it fliall be well with them ; "or that
God will bellow on them fuch things, as his per-
fect ,wifdom fees to be befl for them. "Obey your
parents for this is right." It is plainly reafona,
ble in itftlf and acceptable to God, that children,
who are young and inexperienced, weak and de-
pendent, fhould honor and obey thofe who natur-
ally care foir them, who are charged wi;h their fup-
port and education, and whofe iuperior wifdom
and riper experience, enable them to judge for their
children better than children can judge for them-
felves.
1 he obedience and honor ; which children owe
to their parents, comprife feveral ihings, which are
of great importance in this relation.
1. Children owe to their parents an inward af'
JcBion arid regard.
Their obedi*.^nce fhculd flow from love, gratitude
and efleem.
Without a correfpondent principle in the heart,
external tokens of honor are of little value. The
love which parents bear to their children entitles
them to reciprocal affection.
Confider, you who are young, in what various
ways your parents have expreflfed and continue
ftill to teftify their regard for you. They have
fupplied the wants of your helplefs infancy ;
watched over the motives of your heedlefs child-
hood, and guided the fteps of your giddy and un-
thinking youth. They have f^pared no pains to
inform your minds and regulate your manners, to
rear you to manhood, and mould you to virtue.
They have anxioufly attended you in times of
Jicknefs, and trembled for you in hours of danger.
And your happy return to health and fafety has
li'ilcd their hearts with joy, and their mouths wiih
praile. You, who have feen a brother or a fifler
wrapt in the funeral (hroud. have, at the fame time,
'. Uneifcd the anguifh of your parents. Such
544 JDiUUs of the [Serm. XLV.
would liai'e been their anguifh, had the fame
ftiroud embraced your cold limbs. How are they
diftreffed, when, by your unworthy behavior, you
bring fhame and difhonor on yourfelves ! What
pleafure fills their fouls, when they fee you im-
proving in knowledge and goodnefs, and rifmg to
reputation and efteem ! All their worldly labors
and cares have your welfare and honor for their
principal ohjeft. Their eaithly hopes and prof-
pe6ts are in you.
Can you, my young friends, think ferioufly on,
thefeinflanccs of your parents regard and afFeftion,
and not feel yourfelves bound to return love for
love ? You love thofe companions, who affociate
with you in your amufements and diverfions.
Can you be indifferent to your parents, who daily
employ their time, ftrength and thoughts in pro-
moting your comfort and welfare, and in laying a
foundation for your honor in this world, and your
bappinefs in the next ?
If, at any time, you feel une^Cy under the re-
firaints, which they lay upon you, confider, whether
they have not given you full proof of their benevo-
lence ; and believe that thde reflrainls are kindly
intended-
2. You arc to honor your parents by external
tokens of rcfpcfl,
Solomon, though his regal dignity raifed him
fupcrior to all around him, yet forgot not the hon-
or due to a parent. When his mother approached
him, he lolc lo meet her, and bowed himfelf to
her, and placed her on his right hand.
The natural fuperiority of your parents, and the
irwportant rcl.uion which they bear to you, oblige
you to be lubrnuiirc in your carriage, dutiful in
your mannois. m\(\ rcfpetlful in all t\Y\t you fpeak
to tlietn it! I heir prcfi^ncc, or lay concerning t.'iern
in ihiir abfcncc.
Ss.RU. XLV.] Chrijllm Religion, 545
There is aothing which {hocks us more, than to
fee 4 youth behave toward his parents with info-
lence, or to hear him treat their chaiaQers with
derilion,
Never, my children, never expofe the fecret
failings of a parent. You will thus bring difhonor
on yourfelvej, and on the family. If, at any time,
you fliould have occation to mention fome public
inftance of his mifconduft, (peak with prudent
caution and tendernefs- with filial grief and con-
cern ; not in a way of ridicule, mockery and con-
tempt. The impiety of Ham in deriding his fa-
ther's mifcarriage, brought on him a lafting curfe ;
while the filial duiifulnels of the other fons, in en-
deavoring to conceal his ftiame, entailed a bleffing
on them and their pofterity.
3. You are to o^ey the ju ft commands of your
parents.
" Obey your parents in the Lord." You are
to honor God as fupreme, and them in obedience
to him. " If any man love father or mother more
than me," fays our Lord, ' he is not worthy of
me." If a parent fhould enjoin any thing .contra-
ry to the will of God, you cannot be bound to o-
bey : For the authori y of God, and the obliga-
tions of virtue are always fup^rior to the com-
mands of mtn. " Obey your parents m all things ;"
fays the Apoille, "for this is well pleafing to the
Lord." You muft make it your firil aim to pleafc
God; and, in all things agreeable to his will, you
muft be obedient to them. In matters, of which you
are not competent to form a judgment, you muft
fubmit to their authority, and confide m their fu-
perior v/ifdom. If in thefe cafes you err, the er-
ror will be to them, not to you.
You fhould obey them cheerfully, without com-
plaining, or anfwering again without evading or
Ihifting off their orders. P'or this you have the
example of Chrill, who, in his youth, was fubjed
546 Dalies of iht fiSeRM. XLV.
to his parents. There is a particular ciirfe de-
nounced againfl: the child, " whofe eye mocketh at
his father, and defpifeth to obey his motrjer."
4, You are not only to obey their exprefs com-
mands, while you are under their authority, but
to rccQive, w'nh. decent 2Lnd humble regard, the in-
ilrudlions, counlels and reproofs, which they may-
fee fit to communicate afterward. From their age
and experience you may, perhaps, derive fome real
benefit, as long as they (hall live. Though theif
auihoriry will be fuperfeded by your rhaturity, yet
their affedlion for you and relation to you will be
terminated only hy death. Never, therefore, reje6l
wirh contempt their grave advice or ferious re-
buke ; but hear it with attention, examine it with
calmnefs, apply and obey it, as far as rcafon will
juftify. '' A wife fon heareth a father's inftruc-
lion ; but a fcorncr heareth ttot rebuke. A fool
defpifeth the in(lru6^ion of his father ; but he that
rcgardeth reproof is prudent."
5. You arc to remember, and, if there is occafion,
you are alfo (o remunerate the favors, which you
have received from your parents.
You muft comfort and fupport them under thcif
infirmiiies, relieve the pains and lighten the bur-
den of their declining years, and b^ the ftaff of
lluir totterinn- agre. This is the infl;ru(!^lion of Sol-
omon ; ' Hearken unto thy father who begat thee^
and defpifc not thy mother, when Ihe is old."
I'he ApoRle fa^ s, ' Let children learn to Ihevv pi-
tty at home, and to requite their parents ;" or
make them a fuitablc return, when either poverty,
age or infirmity calls for it ; " for this is good and
acceptable before Ciod." An intlancc of this filial
piity we have in |o{eph the governor of Egyp*^,
who, in a time of general famine, feiit to his aged
father in Canaan, laying, '' Come down to me,
tnry not 'Ihou llialt dwell near to me, and I will
i.ouiilh the?." Another inftancc ive have in Da-
Serm. XLV.] Chrijlian Religion. 547
vid : Perfecuted and driven from place to place
by the malice of Saul, he felt an anxious concern
for his parents, left the enemy unable to apprehend
him, fhould take vengeance on them : He there-
fore brings them into the land of Moab, and fays
to the king, *' Let my father and my mother, I pray
thee, come forth and be with you, till I know what
God will do for me." It was faid to Naomi, that
Boaz, who had married her daughter, fhould be " a
reftorer of her life, and a nourifher of her old age."
We have a higher example in our divine Savior,
who, on the crofs, -committed his aged mother to
the care of John his beloved difciple. In reprov-
ing the Scribes for their hypocrify, our Lord men-
tions this as a moft abominable inftance of it, that,
under pretence of piety to God, they abfolved men
from their obligation to fupport their aged parents.
*' Ye rejeft the commandment of God, that ye may
keep your own tradition ; for Mofes faid. Honor
thy father and mother ; but yQ teach, that if a
man fhall fay to his father or mother, This is a
gift," dedicated to God, " by whatfoever I might
profit, or maintain thee, he {hall be free from his
obligation to do any thing for their fupport."
Thus fays he, '* Ye make the word of God, of no
elFea."
You fee, what are the principal duties which you
owe to your parents.
For your encouragement in the performance of
them, remember, that, to the command, " Honor
your parents," God has added a promife, " It fhall
be well with you, and your lives Ihall be pro-
longed."
In all your temporal concerns you will enjoy the
fmiles of his providence ; his favor will multiply
your days, his bleffing will profper your labors,
and his goodnefs will fupply your wants. His eye
will be upon you for good ; his ear will be open
to your prayers ; and no good thing will he 'with-
5^8 Duties of thi [Serm. XLV\
hold from you. He will make the pibus labors
of your parents fubfervient to your fpiritual inters,
eft. Trained up by their prudent care, in the way
of wifdom, and led along by their counfel and ex-
ample, you will find the path more and more
pleaiant and inviting, as you proceed. Strength*
ened and animated by the power of God's grace,
you will repel temptations and triumph over op*
pofition ; you will run and not be weary, you will
walk and not faint. We proceed,
vSecondly. To the other branch of our fubjeft,
which is, The duty of parents to their children.*
" Ye fathers, provoke not your children to wrath l
provoke them not, left they be difcouraged ; but
bring them up in the nurture and admonition of
the Lord." This is agreeable to the wife man's
advice, " Train up a child in the way in which he
fhould go." It is illuftrated in the example of A-
braham, " who commanded his children and his
houfchold after him, and they kept the way of the
Lord."
Paul v/=li underftood human nature j he wifely
judged v/hat kind of difcipline in a houfehold
would be moft fuccefsful. In both the epiftles in
which he treats on family government, he cautions
parents not to diicourage the hearts, and break the
Ipirits of their children, by provoking their paf-
uons. It is a caution, which deferves the atieniion
of all, who are placed at the head of families. In
thcfe little focietit's there muft be government, as
well as in larger ; but it mult be a rational, not a
pnfhonatc a mild and fteadv, riot a wanton and
licorous goveinuicnt. We mull lead and invite our
rhihliTu ^ilon'T m the parh of duty by inftruclion*
ar'^iimcnt and cxainnk;, nut urge and drive them
by force and terror. The farmer will animate, the
latter will diicourage th(;m,
The rtpolllc has a particular regard to the rdi~
f^ioj.i cducali'm of children. Thi.s i? the proper
S'erm. XLV.] Chtijiian Religicn, 549
import of the phrafe, *' Bring them up in tlie nur-
ture and admonition of the Lord." hy good iii-
ftru6tion and example nourifti them up in the doc-
trine of Chrift. This is the principal thing : But in
connexion with this^ ther6 mud be alfo ati atten-
tion to the nurture of their bodies, and their pre-
paration for bufmefs and ufefulnefs in the world.
In all parts of the education, which we beftow
upon them, and the government which we exercifa
over them, we mull attend to this caution, " not
to provoke, but encourage them.**
1. Parents are to inJlruB their children in the
doftrines and duties of religion.
Children come into the world ignorant and unin-
formed. The principles and rudiments Ot religion
mull be gradually implanted in them, as they
grow up to a capacity of receiving them. And to
whom does it fo naturally belong to implant thcfe
feeds, as to you, under whofe care and authority
God has placed them ? You can beft addrefsyour-
felves to their capacities ; you have the moll fre-
quent opportunities to converfe with them ; and
their affeftion for you and confidence in you will
give your inftrudions a peculiar advantage.
Therefore God has given it in lolemn charge, " that
you diligently teach them his laws, and talk of
them, when you fit in your houfes, when you walk
by the way, when you lie down, and when you
arife."
This work mull be begun early, before their
minds are warped by corrupt opinions, and hard-
ened by vicious habits. "Whom {hali you teacH
knowledge, and make to underftand do6trine ?
Them who are weaned from the milk and drawn,
from the breatl."
You mufl gently lead them along from the more
plain and eafy to the more difficult and fublime
truths of religion. " There mull be here a little,
and there a little." Plunge them not at once into
M M
550 Duties cf the [Serm. XLV,
deep myfleries, nor lead them too fall with a mul-
titude cf precepts, left they be difcouraged. Our
Savior fpake the word to the peopK^ in parables,
as they were able to hear it. He taught the truth
to his difciplcs gradually, as they could bear to
receive ir. lie was careful not to put new wine
into old bottles, left the bottles fhouid buvft, and
the wine be loll.
Think not that this attention is due to your
children only in their firll years ; continue it as
long as they are under your care. " Precept mufl
be upon precept, and line upon line," that they
may hear the word of the Lord.
2. Consent not yoarfelves with giving your
children good inftructions ; but endeavor, by ar-
guments, exhortations and reproofs, to form their
lives according to your inftrudions.
Carefully watch their temper and manners. If
you difcover in them a vicious propenfity, check
and rcRrain it, before it is grown into a habit.
Let not parental fon. I nefs aiake } ou blind to the
faults which appear in them, or deaf to all com-
' plaints made cigainft them. But to avoid this par-
tiality, you mud not run into extreme feverities,
or unrealonablo jealoufics.
i'.'vcr carry a Heady hand, and maintain a tem-
perate dilciplinc.
\ ou may have occafjon to ufe your parental
auJioMLy ; but fee that you ufo it with prudence,
model aiiuu and dignity, (iivc your children to-
kens (){ approbation or diflike, as they do well, or
ill. J'ut take not fcvere notice of trivial miRakes
and arcidini.il flips ; this would difcourage them.
N'( ith:'i- conni\-c at great and dangerous faults ;
t];i would tend to luirdcn th^m.
Solomon l.iys, ' The lod and reproof give
wilclorn." H.illy icproofs and paliionate cor-
rtxtic;ns (liould be- avoided. Thefe bring gov-
ermii'jut into coiUempt. Uut then, to avoid rigor,
2erm. XL\^] Chriftian Religion. 551
you muft not wholly let go the rrins of govern-
ment : A child left to himfelf, brings himlelf to
ruin and his parents to fhame. " David dilpleafed
not his fon Adonijah, at any time, faying, Why
haft thou done fo ?" But the good king had caufe
to repent of his indulgence, when he faw this fon
attempt to ufurp the kingdom. Small faults, in-
deed, had better be overlooked entirely, than re-
proved and puniflied with fliarpnefs and feverity.
But where a fault is great in itftlf, often repeated,
or obftinately perfifted in, there lenity and con-i
nivance become criminal.
Eli, the prieft and judge of Ifrael, ufed a very-
unbecoming moderation, when he thus rebuked the
fcandalous behavior of his fens; "Why do ye
iuch things ? 1 hear of your evil dealing by all the
people ; nay, my fons, for it is no good report that
1 hear of you ; you make the Lord's people to
tranfgrefs/' God therefore declares, "I will judge
the houfe of Eli for ever, for the iniquity vv^hich he
knoweth, becaufe his fons made themfclves yile
and he reftrained them not."
Let your dilcipline be cool and difpafRonatc,
that it may appear to proceed from tender con-
cern, not from wrath and revenge.
Frequent threatenings you mull forbear. Thefe
weaktin authority far more than they deter from
iniquitv.
Cfixiie the fittefi Feafons of addrcfling your chil-
dren. The Lord's day, an awakening providence,
a family afflldion and the deaths of young per-
fonji, may be improved to give weight and energy
to your counfcls.
3. Pvegulate th? diverOons of your rhildien.
They are not to be excluded fiotn ail aniufe.-
mcnts. Too fcycre rcftraints ^vould dilcouiage
lb em. But then be careful, that their recreations
are innocent in (heir nature ; that they are well
timed ; and that they are ufed wiih moderation. -
M M 2
552 Duties of the [Serm. XLV*
Thus they may contribute to health, cheerful nefs,
urbanity and benevolence. Diverfions of the op-
pofite defcription injure the body, corrupt the
mind, and vitiate the m'anners.
Guard your children againfl the fnarcs of evil
company. Redrain them from ail intimate focie-
ty with the profane, the lewd, the intemperate and
the fcofFers at relin:ion. *' He who walketh with
wife vatn, will be wife ; but a companion of fools
will be deilroyed." " Bieifed is he who walketh
not in the counfel of the ungodly, nor ftandeih in
the way of finners, nor (itteth in the feat of the
fcornfnl ; but he delightelh in the law of the Lord,
and therein dolb meditate day and night."
4. Maintain the worfhip of God in your houfes.
This is a mean of religion : And religion can never
fiourifh, where the means of it are rteglefted.
The young members of your family will form
their ftntiments in a great meafure from your
practice. If you negleiSl prayer to God, they will
eaGly cafi; off the fear of him. If they entertain
^n idea that you are indifferent to religion, your
ferious exhortations and reproofs will be unfelt
and difrcgaided. Abraham, who commanded his
children after him, preferved a facred intercourfe
with Cod. Wherever he pitched his tent, there he
erected an altar. It was the refolution of Jofhua,
that as for him and his houfe, they would ferve
the Lord. The Apoflle exhorts Chriftians to
"pray always with all prayer." If there are any
reafons to worfhip God at all, there are realons for
family worfhip. Whoever denies his obligation to
this, will natuially difcard all forms of devotion.
G(id therefore ranks among the Heathens fuch fam-
ilies, as call not on his name. Every Chrifkian
family fliould be a church, as the Apoflle inti-
mates, when he falutcs mailers of families, and the
churches in their refpeQive houfe?.
Serm. XLV.] 'Chrijlian Religion, 553
Let your domeflic worfliip be maintained fleadi-
\y, withont unnecefTary omiffions, and performed
folemnly, without any appearance of levity. Let
it not, however, be protra6led to a tedious length,
left it weary the attention and excite a difguft in
tender minds ; but let it be prudently adapted to
the circumftances of the feveral members of your
houfehold, that it may tend to edification, not to
difcouragerrvent.
5. Lee your converfation be exemplary.
It was David's refoluiion, " I will behave myfelf
wifely in a perfeft way ; I will walk within my
houfe with a perfeft heart ; I will fet no wicked
thing before mme eyes." Happy if you can ap-
peal to your children in the language of the A-
poflle to the Theffalonians, " Ye are witnelfes,
how hoiily, juftly and unblameably we have be-
haved ourfelves among you." And to the Phiiip-
pians, '' Thofe things which ye have learned and
received, and heard zxidjeen in me, do, and the
God of peace will be with you."
Without example, your inftrulions and re-
proofs will be languid and inefficacious. They
will be heard wiih inattention, and treated with
neglel.
6. Train up your children to diligence in fomc
honeft bufmefs.
This is not only necefiary to their fupport and
ufefulnefs in life, but important in a religious
view. Idlenefs is the bane and ruin of the young.
It begets an indolence and deadnefs to every thing
great, manly and virtuous, and invites every temp-
tation and vice. ^'Thii devil , fays one, "tempts
the a6live and vigorous into his fei-vice, knowing
whar p!oper inflrumenfs they are to do his drudge-
ry ; but the flothful *and idle, no body havmg
hired them and fet them on woik, lie in his way ;
he Rumbles over them, as he goes about. They
ofFcr themfelves to his fcrvice, and, having nothing
M M o>
554 Duties of the [Serm. XLV.
to do, they even tempt the devil to tempt them, and
take them in his way/'
Be not, however, rigorous in your exa6lions j
bind not on them heavy burdens, left they be dif-
couragcd ; but be reafonablein your requirements,
allow them proper relaxations, and give them time,
and furnifh them with means, for the' culture of
their minds, and for their improvement in ufeful
knowledge.
Finally : Commend your children to God, and
to the word of his grace, who is able to blefs them^
and make them blclfings in this world, and to pre-
pare them for, and bring to an inheritance among;
them v.'ho are fanflrified.
V.cmember, that there is a fpccial promife an-
nexed o the command, which enjoins the recipro-
cal duiics between children and their parents. If
you bring them up in the ways of God, and they
undor your prudent care and influence walk therein,
it will be well with them; and in their profperity
)ou will have a reward. The fcripture contains
indU)' promiies of divine concurrence with parent-
al g')vernmeni, and of the divine blefling on filial
cbrrlicncc. If you wifh to lee vour children prol-
parous in the wor'd. reput;ible in Ibcictv and ufe-
ful to m.'.iikind ; if vmi wiHi to fee them virtuous
1kh\ to cxp rience i.hcir dutiful attention in your
<1< dining;- vears. nnd to cnic'tain the pleafmg ho^c
of i!u ir (':Lrnal friic;^\- in the future world, then
hv\\\^ iV.cw. uj) '>n \h^ muture and admonition of
the [.ord. -Vbiahain commanded his childien
(iod prc'uiifcd that they iliould keep the way of
th l.urd, and {\\.\t he would bring on him and
tii.m. tlu' ;^!tat and <::ood things which he had
!pok:n. \\l- pMiuadcd then bv ihe commands and
ji.o;-,i;(c\> 1)1: (mvu hy ^our love fo your chil-
<lr n bv yoMf C'>;!(:> rn lor their earthly comfort
Ki'l l;:-avc:n!\ liippinvrs 'Ay \our regard to your
P'.acc, h.opc and jcy bj- }Our obligations' to
n
Serm. XLV.] Chrijtian Religion, 555
fociet)' by your benevolence to mankind, and
Particularly to the rifing race by the duty which
you owe to God and men to the prelcnt and
lucceeding generations, that you prefent your chil-
dren to God, train them up in his leivice, and
teach them to keep bis ways.
M M 4
SERMON XLVt
EPHESIANS vl. 5-
Servants. he obedient to them which are your maflcrs^
according to the Jlcjh, with fear and trembling, in
finglenefs of your hmvt as unto Chrijl ; not with
eye fervice, ai vien plea/irs^ hiU as the fervants of
Chrif, doing the will of God from the heart ; with
good will doing fsrvi(c, as io the Lord, and not to
men ; knowing th^t whatfoever good thing any man
doth, the fame fhall lie recsivc of the Lord, whether
he be bond orjree.
And, ye maflers, do the fame things unto them, for^
bearing threatening, knowing that yviir rnajler alfo
is in heaven, neither is thtre any refpeB, of perfom,
with him.
Ix the preceding verfes the Apoftle
explains the reciprocal duties of hufbands and
wives, and of parents and children. In the words
now read, he Hates the mutual obligations of rnaf-
tu;s and (ervanis. Thefc three fets of duties com-
prehend all thofc which refult from domeilic rela-
ti(jns.
Under the nnme of fervants he doubtlefs means
iO include all ihofe fubordinate members of a fam-
ily, who arc not cliildr. n, whether they be flaves,
tjiopevlv !n called, or fervants for a term of years-
Serm. XLVI.] Chrijian Religion, ^57
His enjoining on fervants obedience to tbeir
mailers, implies a conceffion, that there might be,
and was then fuch a relation as mafter and fervant,
in Chriftian, as well as in Heathen and JewiQi
families.
The law of Mofes provided, that a Jew might
be fold for the payment of a debt, or for the com-
penfadon of an injury done to a neighbor, partic-
ularly by theft ; and that in cafe of extreme pov*
erty, one might fell his own children. But, in thef?
cafes, the faie was to be made to one of his own na-
tion, not to a flranger and the fervitude was to
be only for a limited time, not for life. It was ta
expire in the next Jubilee ; fo that it could
not coniioue longer than fix years. And the per-
fon fold was 10 be treated with humanity, ancj
kindnefs ; not as a flave, but as a hired fervant.
Of the neighboring nations the Jews might pur-
chafe flaves. Thefe they might retain in bondage
through life, and ufe as their property, by felHng
or exchanging them, or by difpofing of them to
their children.
The Supreme Lord of the Uoiverfc, for holy ancj
wife reafons, was pleafed to give the Jews a per-
miffion to extirpate the nations of Canaan ; at leaft;
fuch of them as would not accept conditions of
peace, and fubmit to become tributaries. And as
it was a common ufage among thole nations to
make flaves of captives taken in war, God allowed
the Jews to purchafe flaves of them. 3'Jt the par-
ticular permiiTion given to the jews, is not a gen-
eral warrant for us to do the fame ; any more than
the leave granted them to difpolfefsthc CanaaniteSj^
is a warrant for us to difpoffefs all Healliens, Infi-
dels and Heretics, who are inferior to us in power-
Men have their natural rights, independently of
their religious charafter ; and we may no mojc in-
vad'^ the rights of Heathens, than they may inv24fi.
558 Duties of the [Serm. XLVI,
ours. Religion makes no alteration in mens' civij
or natural relations and obligations.
There are, however, certain cafes, in which men
may rightfully be deprived of their natural liberty
for a time, or for life. The Apoftle fays, " Let
every man abide in the calling wherein he is caiU
ed.
Art thou called, being a fervant, care not for it;
but if thou mayeft be made free, ufe it rather."
He concedes, that liberty is defirable, and what
every man ought to choofe. But if he cannot in-
nocently obtain it, he mufl patiently endure the
want of it. When he gives inflrutlions to mafters
how to treat their (ervants, he fuppofes, that it may,
in fome cafes, be right for Chriftians to have fer-
vants, oiherwife he would have ordered thofe who
had fervants immediately to difmifs them. When
he exp]ains the duties of fervants, he fjgnifies, thai;
fuch as could not innocently obtain their freedom,
fhould contentedly rem.ain in fervitude. When
Onefimus deferred his mafter, and in his abfence.
became a Chriflian, Paul, far from juflifying his,
defcrtion, fent him back to his mafler.
There is anatural fubjeftion, which children owe
to their parents, and though neither reafon nor fcrip-
turc fixes any certain period, when this fubjelion
fhould terminate ; yet, in general, it is plain, tbiat
tlu' fubjcction ought to continue to that time of
life, v\lun children are ufualiy capable of fupport-
?!ig at'.d govcrnincr themfelves. And becaufe they
.re not competent judges for themfelves in this
riMttcr, the civil authority, in moft focieties, fixes.
rli" ;ijZO, at wliich they fliall be at their own difpo-
fal.
As p;! yen's are (o piovidc for their children, fa
fji<y .!''-' '" jU^^D^"- by what ways and means they
bill cm d'j It. And wlicncver they think proper,
tbcy have an unduubt'd rjght to put their children
Serm. XLVI.] Chrljlian Religion, 55<>.
under the care of others. This is only to transfer
their own authority for their childrcns' benefit.
Excepting the cafe of parental authority, or
gundianfhip which comes in its place, I do not
conceive that any can rightfully be made fervants,
but either with their own con Tent, or for fome
criminal adion by which they forfeited their Hb-
crty,
A man may. no doubt, alienate to another his
natural liberty by contra6l for a limited time,
when he a prehends this will be for his own bene-
fit and 'avantage. And fuch a contra6l he is
hour ; Lo fulhi, as much as any other.
Societies have a right to make laws for the com-
mon fafcty ; and to annex fuch (anflions, as are
ncccifary to give cfhcacv to iheir laws. If certain
Ciimes may be punifhed with death, as feems gen-
erally to be fuppofed ; oih-.rs way clearly be pun-
jihed with the deprivation of liberty for a time, or
for life. And if a man, by any crime, incurs the
lofs of liberty, he m.ay rightfully be held in fervi-
tude. But to take away one's natural liberty by
force, without a forfeiture on his part, is as un-
iuhiliable, as to take away his property, or his life.
By the divine law, the Healing of a man to fell
him for a flavc, was to be puniihed wnih death.
It b- ing admitted, that there may be in families
fuch a relation as mafler and fervant, let us attend
to the duties which belong to it.
We wili, firfl, confider the duties of fervants,
with the encouragement fubjoined.
1. They are " to be chcdimt to their mafiers
to obey them in all thin^rs."
This mull be un^erRood with the fame limita-
tion, as a!l other commands enjoining relative du-
ties. We are to " obey (iod rather than men."
Our fird obiigario!is arc to hA7n ; and only in thofe
ihmgs vvinch he allows can we owe fubjeSlion to
Jiiem, No human authority c:iv. bind u.-; in oppo-.'
560 Duties of the [Serm. XLVL
fition to the laws of virtue and righteoufnefs. Ser-
vants mufl " be obedient to their matters, as to
Chrift, doing the will of God from the heart."
They no farther obey their mafters, according to
the will of God, than they make his will the rule
and meafure of their obedience to their mafters.
They have no right to withhold obedience, on pre-
tence that the matter enjoined may not be for their
matter's intereft. But they are bound to withhold
it, when they know the thing required is contrary
to God's command.
2. Servants owe their mafters reverence^ as well
as obedience.
The Apoftle fays to them, " Obey your mafters
with /car and trembling." Entertain a refpeft for
the fuperiority of their ftation a concern, left you
prejudice their intereft a fear left you incur their
difpleafure. Do nothing unneceffarily to provoke
them adjuft your manners to their inclination ;
and, as far as innocence will allow, pleafe them
well in all things. The Apoftle Peter gives fimil-
ar advice, " Be fubje^l to your mafters with all
fear, i)ot only to the good and gentle, but to the
froward." II they are men of hafty and difficult
tempers, then condud toward them with the great-
er caution and prudence. Never difturb them
ncedlefsly, nor irritate them wantooly ; but by
your cafy, accommodating and difcreet carriage,
foftcn the harfhncfs, and fmoothe the rqggcdnefs
of iheir fpirifs.
3. From fcrvawts there is an honor, as well as,
fear, due to their mailers.
'' Lcr ns many fervants as are under the yoke,
count their awn matters worthy of all honor, that
the n \T-ne of Cod and his do6lrine be not blaf-
phemcd ;" or that the gofpel be not reproached a-
niong infidcis, as if it encouragi'd the mlolence of
fervants. " And ihcv who have believing matters,
j-.-t them not dcfnifc them;" or treat them as if they-
Serm. XLVI.] Ckrijlian Religion, 561
were but equals, " becaule they are brethren" ill
the Chriftian relation ; for this diflblves not mens*
natural and civil relations ; " but rather let them
do ferviee'* to fuch mafters the more cheerfully,
* becaufe they are faithtul and beloved."
Servants muft not only treat their mafters re>
fpeftfully in their prefence, but be tender of their
honor and reputation at all times not fpeaking
evil of them not reporting every inftance of mif-
conduft which they obferve in the family not
complaining of the government which they are un-
der, unlefs the occafion be urgent ; and then, only
to thofe from whom they are to expefl redrefs.
4. Cheerfulnefs in their obedience is recommend-
ed by the Apoflle. ' With good will do fervice.'*
'' Be obedient to your mafters pleafe them well
in all things, notanfwering again," not murmuring,
objecting and cavilling ; but a6ling with a ready
mind."
5. i)?%(?MCc or faithfulnefs is another duty which
they owe to their mafter.
They fliould confider his bufinefs ?is their own ;
and ad; in it with the fame attention and care, as
if they were immediately interefted. They fliould
ferve him " with finglenefs of heart, not with eye
fervice" and " with all good fidelity," " not pur,
loining" his property, neglefting his bufinefs, or
doing his work deceitfully.
6. They are to be patient and Juhmijfive, though
they meet with ufage more fevere than they think
reafonable ; not breaking their own obliga-
tions, or deferting their matter's fervice for trivial
caufes, but bearing his fmaller indifcretions, with-
out complaint ; and, in cafes of real injury, feek-
ing relief in a prudent manner, and by lawful
means. " Be fubjeft to the froward," fays the A-
poftle, '* as well as to the good and gentle." "Let
every man abide in the calling wherein he is catl
1^6^ Dul'us af the [Serm.XLVL
ed. Art thou called being a fervant, care not for
It ; but if thou mayefl be made free, ufe it rather."
Filially : J a all t\\dx fervice, they fliould a6i
with an aim to plcafe God, and to obtain his ap-
probaiion. ' Be obedient to your inafters as to
Chilli with good will do fervice, as to the Lord,
and nor to men."
A regard to God is to be the governing princi-
f)le in all the duties of the iocial life, as vvdl as in
thofe of piety. Even the f.^rvanc is, on this prin-
ciple, to obey his mafLer. Whan this governs us,
then our fecular, domsftic and civil duties, becoine
a part of pure and undefiled religion.
By v;^^y of encouragement tofervants, the Apof-
tle fa)-s, " With good <vili do fervice as to the
Lord, and not to men, knowing that wharfoever
good thing any man doth, the fame fhail he re-
ceive o^ the Lord, whether he be bond or free." In
Chriil Jefus there is no dillinttion of bond or free,
rich or poor : They are all one in him.
Mankind are called to ferve God in various (la-
tions and capacitic,?. Some act in a larger, and
fome in a narrower fpherc. Some are appointed
to higher, and fome to humbler ferviccs. But all
are the fervants of God ; ail arc accountable to
him ; all fli 'uld walk, not as plcafing men, but
God who fearcheth the heart. We efteem and re.-,
gard out fellow men very much, according to ex-
tern.il dillintiions of rank and fortune. God looks
on th(ir licarts he approver, or condemns them
;:ccoiding to the di[Terence of real chari6lers. The
fervant, v.- ho from the lieart does (jod's will, and
a/,"ts wi'h fidelity and diligence in his humble fta-
(lOM, airiiini^ in all things to pleale the Supreme
is,<(\, aiid in ohcclicncc to him, ier\'ing his earthly
i;i after, and hoping for acceptance lluough the a-
tou' mcnt ol" the gieat Rrdcemer, fins man is zf;
liigh')- appiovcd. and will be as (urcly rewarded
;n h'.avt-i), ai il hv. h.id acted on the iiiofl conlpcu
Serivi. XLVI.] Chrijllan Religion, 563
ous theatre, or moved in the largefl: circle. Our
future happinefs depends not on external circum-
flances, but on the holy difpofitions and tempers
of the hidden man of the heart. While the unbe-
lieving maRer, or the impious monarcli, is rejedlcd
of God ; the believing fervant, who a6ls in iingic-
nefs of heart to the Lord ; the humble and con-
tented beggar, rich in faith, Ihill receive of the
Lord an inheritance in the kingdom prepared for
them who love him.
Secondly. We pafs now to confider the duty of
mailers to their fervants. The Apoftle fays, *' Ye
mailers, do the fame things to them." Shew
to thein the fame benevolence and faithful-
nefs in your place, as they, in theirs, are required
to fliew to you. " Forbear threatening/' Let your
government be mild and prudent ; not paOionate
and fevere. " And know, that your mailer alio is
in heaven ;" and to him you muft give an account
of your conduQ toward fervants, as well as they of
their condu6t toward you : " And there is no re-
fpecl of perfons with him."
In the epillle to the Colollians, this precept is
thus exprefled : " Mailers give unto your fervants
that which is jufl and equal, knowing that yc alio
have a mailer in heaven."
The terms, jujlice and (q'liiy, are often ufed iti
the lame fcnfe ; but fometimes they expiefs difu
ferent ideas. To give a*fervant that wfiich is j:fi^
IS to deal with him according to contrafl or ajjree-
ment. To give him that which is equal, is to tieac
him fairly, honeftly, kindly, according to reafon
and confcicnce ; whether we are bound by an ex-
plicit bargain or not. And as there arc dilT'erent
lorts of lervants, fo thefe two terms are chofea to
cxprefs all that variety of obligations, which we
may be under to them; according to their various
conditions.
^d Duties of the [Serm. XLVI,
With refpe^ to apprentices, the contra6l binds
the mafter not only to give them a comfortable fup-
poit, or fuch part of it as the contratl fpecifies, but
alio to inltruft them in his bufmefs and profeffioni
They give their time and labor for his art and fkill.
If he withholds from them that flcill for which they
agree to ferve him J or conceals from them* any
part of it through negligence or defign ; or em-
ploys them in other bufinefs fo far, that fhey have
not opportunity to acquire theneceffary knowledge
of his ait, he is guilty of injuftice and fraud. He
violates the engagement which he made either ex-
prefsiy, or according to the natural underflanding
of the parties.
With refpe6l to laborers, who iti fcripture are
called hired fervants, juRice obliges us to give
them the flipulated w^ages,. when they have faith*
fully performed the promifed fervice. Thus it is
enjoined in the la\v of Mofes, " Thou {halt not
oppreis the hired fervant that is poor and needy,
.vlitthKr he be of thy brethren, or of the H rangers
that aie within thy gales ; at his dav {halt thou
gjve him his hiie, (for he is poor, and fetteth his
heart upon it) led he cry againft thee to the Lord^
and it be fin unco thee."
And with refpccl to all fervants of every denom-
ination, eq:ri!y veqitires, that we treat them with hu-
tnanitv and kindnefs tha% we endeavor to make
their fervice eaiy. and iheir condition comfortable,
that ue forbear rafh and palEonate language that
we (H-eilook accidental errors, and remit trivial
faults ;hr!r wc impofe only fuch labor as is rea*
fonable it) I'A'A^, and luitable to their capacity ^that
our iv^prooti Lv dim, and our counfels well timed
:h.it tliC vilh bill's we lay upon them be prud"nt
and faiutary i'l.it we allow them reafonablc time
lor red and rcf rellnnent. for the culture of their
T7]ind>, and lor atLriidancc on the worHiipof God
that we let before (Item a virtuous example, inftii
Serm. XLVI.] Chriflian Religion, ^^^
into them ufeful principles, warn them againft:
wickednefs of every kind, efpeciaily againft the fin
which moQ:, eafily befets them -that we afford
them opportunity for reading and private devotion,
and furnilh them with the neceflary means of
learning the way of falvation that we attend to
the prefervation of their health, and have compaf-
fion on them in ficknefs ; and, in a word, that we
contribute all proper affiftance to render them ufe-
ful, virtuous and happy.
Thefe are the principal duties comprifed in the
Apoftle's diredlioB, " Ye matters, do the fame
things and givct to your fervants that which is
juft and equal."
To engage the mafter in the performance of thcfe
duties, let him confider, that whatever worldly dif-
tinflion there may be between him and thofe who
ferve him, they are men as well as he ; they are par-i
takers of the fame rational nature.andof the fame flefh
and blood ; they are creatures of the fameGod, and un-
der the care of the fame providence. Job felt the force
of this argument. "If I defpifedthecaufeof my man-
fervant, or of my maidfervant, when they contended
with me, what lliall I do when God rifeth up ? And
when he vifiteth, what flhall I anfwer him ? Did
not he that made me in the womb, make him ?
And did not one fafhion us both ?
Let the mafter alfo confider, that he himfelf has
a mafter in heaven, with whom there is no refpedt
of perfons ; to whom bond and free are both alike ;
to whom the fcrvant is as dear as the mafter ; by
whom all will be judged with the Came impartiali-
ty ; and from whom each will receive according
to his v/orks.
Let him remember, that this heavenly mafter,
v/hen he was on earth, took on him the form of a
fervant, and was among his own difciples as one
who ferved ; that he honored the loweft conditions
in life by appearing in them, and recommended
Nn
566
Duties of the, &c. [Serm. XLVf,
humility, meeknefs and condefcenfion by his own
example ; that nothing cm raife men to his favor,
but pure and undiffcmbled religion ; that with this
the lowed ot the human race are truly honorable
without it the highefl are vile and contemptible.
Let us learn then to difregard worldly dilhn6lions,
and be folicitous to poflefs the temper of Chrift's
divine religion. This teaches us how to behave in
every condition this affords fupport in every
trouble this will give patience and fortitude in
every trial this will enable us to clofe life with
hope and joy.
<^^
SERMON XLVIL
EPHESIANS vl. io-
sinally, my brethren, be Jlrong in the Lord and in tht
fozver of his might. Put on the -whole armor of
God, that ye may be able to fand againfl the wiles of
the devil. For we wrefile not againjl flefh and
blood ; but againfl principalities, againfl powers, a-
gainfl the rulers of the darknefs of this world, a^
gainjl fpiritual wickednef in high places. Where-
fore take unto you the whole armor of God, that ye.
may be able to wiihfand in the evil day, and having
done all to fland. Stand therefore, having your
loins girt about with truth, and having on th'. breafi-
plate of righteoufnefs, and your feet fhod with the
preparation of the gof pel of peace, and above all tak*
mg the fhield of faith wherexvith ye fhall be able to
quench all the fury darts of the wicked, and take the
helmet of falvation, and the fioord of the Spirit,
which is the word of God.
1 HE Apoftle, having flatcd the doc-
tnnes and duties of the Chrifti m rehgion and prov-
ed ics trufh and importance, fubjoins this animated
exhortation to conilancy arid perfeverance in it,
whatever oppofiti' n might arife either from flefh and
blood, or from the powers of the kinj^dom of dark-
nefs,
N N 2
568 Duties of the [Serm. XLVII,
The words now read contain,
An exhortation to fortitude a warning of the
enemies to be oppofed and a defcription of the ar-
raor to be ufed.
I. Here is an exhortation to Chrijlian Fortitude,
*' Be ftrong in the Lord, and in the power of his
might."
It is not bodily, but mental ftrength, which is
here intended ; for this only can be employed in a
warfare with fpiritual enemies. We are to be ftrong
in the Lord, or in the belief, profeffion and pralice
of his religion and in the power of his might, or
in the grace which is derived from him. We are
to "Hand faft in the faith, quit ourlelves like men
and be ftrong."
True fortitude or courage is a temper or habit
of mind, by which we fteadily follow the calls of
duty, without being deterred by danger, or diverted
by difficulty.
It fuppofes fome oppofition to contend with. In
eafy duties we may be obedient; but we difcover
greatnefs of mind and ftrength of virtue only in
cafes which require felfdenial.
This alfo fuppofes an apprehenfion of difficulty*
Thus it is diftinguiffied from ftupidity, which rufh-
es into danger onlybecaufe it is blind and thougbt-
Chriftian courage ia employed in things virtuous
and commendable. In this refpefl it differs from
fool hardinefs, which is guided by no principle, but
runs into danger through vanity and oftentation.
Real fortitude is a fettled and habitual temper, in
diftinftion from thofeftarts of refolution,and flights
of zeal, which depend on paffion, accident, or fom<5
mechanical caufe.
It is a virtue founded in a regard to Cod, and
fupporied by faith in him. Thu.s it is diftinguilhed
from that madnefs of courage, which is excited by
vctcntment, anabilion, avarice and luft i and tronv
Serm. XLVII.] Chrijiian Religion. 569
that daring contempt and defiance of danger or
death, which fometimes attend atheifm and infi-
delity.
It is always to be under the direftion of that^ru-
dence, which Ihuns danger when it may, and meets
evil only in the path where duty calls.
That our courage may be a virtue, it mufl have
Sk worthy objeB. "It is good to be zealoufly affefted
in a good thing." And *' no man is crowned, ex-
cept he ftrive lawfully."
Our engagednefs fhould be proportioned to the
importance of the objeft.
For the faith delivered to the faints we mull con-
tend earneftly. In matters of indifference or mere
expedience, we mull be gentle and eafy to be en-
treated.
Courage mufl purfue its end only by lawful
means. Pef.er was bold to draw his fword in his
mailer's defence; but his boldnefs was rebuked, be-
caufe it fcized an ipflrument never to be ufed in
.Chrift's kingdom.
Chriftian fortitude is cool and deliberate, not
rafli and impe'uous : It is kind and compaflionate,
not cruel and revengeful : It is Ready and patient,
not fickle and inconftant: It continues in well do-
ing, pcrfuaded that its labor is not in vain.
II. The Apofllc warns the Ephefians of the e7ie^
7nies with whom they might expefl: to contend.
*'Be ftrong that ye may (land againll the wiles of
the devil ; for we wreflle not againll flefii and
blood, but againft principalities and powers, and
the rulers of the darknefs of this world and fpirit-
ual wickcdnefs in high places."
It is common in fcripture fo cxprefs a difparity
betwe^n two objefts by a reje6lion of the Icfs. The
prophet fays, " God will have mercy, and not fac-
rifice;" or rather than facrificc. Our Savior lays,
*' Labor not for the meat which perifheth, but for
that which endureth to everlalling life." Laboi:
N N 3
^']0 Duties of the [Serm. XLVII,
for the latter principally. Paul fays, " Chrift fent
me not to baptize, but to preach the gofpel ; to do
the latter rather than the former. Thus we are to
underftand the expreffion in the text, " We wref-
tle not," merely " again ft flefh and blood, but"
alfo " againft principalities and powers."
Flejh is often ufed figuratively for that which is
-weak. The prophet fays, "Curfed be the man who
maketh Jl^JJi his arm ;" or trufts in an impotent
creature, 'and departeth from the Lord." The A-
poflle fays, '' The weapons of our warfare are not
carnal," not weak, " but mighty through God."
And this feems to be the fenfe of the word here.
\Y& wreftle not merely againft feeble enemies, but
againft fuch as are ftrong and formidable.
The Apoftle mentions two forts of enemies.
1. The firft he c^\h Jlejli and blood.
Under this denomination fev?ral things are com-i
prehended.
It may iiitend the motions of our animal nature.
Thus the phrafe is ufcd, when it i.& faid, " Flefh
and blood cannot inherit the kingdom of God."
Human nature confifls of flefti and fpirit. From
their union arife many appetites and inclinations,
for which in unbodied fpirits there will be no
room. By ihe apoftacy the flefti has gained a do-
Hiinion over the fpirit. Hence wicked men are
dcfciibcd as being in, and walking after the Jlejh ;
and true Chriftians as being in, and walking after
the Jpuit. The renewed Chriftian, though he is
recovered from the d.)minion, is not entirely freed
ficm the influence of the ftcfti. " He delights in
the law of the Lord after the inward man; butftill
lie finds in his members a law which wars againft
the Liw of his mind." He has need therefore to
reft rain inordinate affeftion and to keep under h..^
tody.
The phrafe may farther intend thofe fcnfible cb-
ucls, which are fuited to gratify fteftily dcfires.
SfiRM. XLVII.] Chrijllan Religion. 571
'* They w^ho are in the fltfh, mind the things of the
flefli ;" worldly objects, riches, honois and pleaf-
ures. The Chriftian muft not only fubdue his
flefhly lufts, but guard againft the infnaring influ-
ence of earthly things, and keep himfelf unfpotted
from the pollutions, and difentangled from the
diftradions of the world. There is a regard which
he owes to the intcrefh of the prefent life; but he
muft not regard them beyond their importance.
He is to be diligent in his worldly calling, bai not
overcharged with worldly cares.
The phrafe may intend mankind who are partak-
ers o{ jlejh and blood. In this fenfe it is often ufed.
When Peter profefTed his faith in Chrift, his Lord
replied, " Flelli and blood," or man, *' hath not re-
vealed this unto thee; but my Father who is in heav-
en." Paul fays, "When Godrevcaled his Son in me,
immediately I conferred not with flelh and blood,
nor went I up to them, who were Apoftle's before
me," If we fo underftand the phrafe here, tL-e.
meaning will be, that we muft not conform to the
evil cuftoms and manners of the men of the world,
but prove what is acceptable to God that we muft
walk, not as pleafing men, but God who fearcheth
the heart that we muft maintain our faith and in-
tegrity, whatever reproaches or pcrfecutions we may
fuffcr, efteeming it a fmall thing to be judged of
man's judgment, fince he v\ho will finally judge us
is the Lord.
2. The oiher kind of enemies- with whom w-e
are to contend arc evil /pints.
Thefe the Apoftle calls "principalities and pow-
ers, and the rulers of the darkncfs of this world,"
or of this age of fuperftiiion and ignorance, ' and
ipirilual wickednefs in high places," or in heavenly
places, thofe aerial regions, which evil fpirits m-
liabit. Hence the devil is called " the prince ot
the power of the air." By the names here ulud UV-%.
fallen angels are in fcripturc often caUcj'
' N N 4
57* Duties ofih fSfiR'M. ^LVIL
Thefe fpirits are enemies to mankind. " They go
about feeking whom they may deftroy." They wofk
jnoil powerfully in the children of difobedienc^ ;
but even good men are not fecure fi*om their tnach^
inations. Chriil warns hts difciples, that *' Satan
had defired to have them, that be might fift them
^s wheat.
The various denominations here befiowed on
them, import that their number is great ; and tlie
terms uled denote a fubordination among them.
Tiiey are not divided againft themfelves, but a6t
in concert under the direction of one leading Spirit,
who is called the Devil and Satan, the god of this
world and the prince of darknefs. Hence we read
of the devil and his angels, and the prince of the
power of the air.
The names applied to them fignify, that thev hare
great power over fuch as fubmit to their dominion.
"They woik in the children of difobedience, and
lead them captive at their will."
The Apollle fpeaks of " the wiles of the devil."
Thefe wicked fpirits ufe much art and cunning to
decoy men into error and vice. We need to be
apprifed of their devices, left they fhould get an
advantage againll us.
They carry on their machinations fecrctiy. ^
Hence ihey are called " powers of darknefs. Their
chief influence is over the ignorant and fuperniiious,
over people of little knowledge, weak underlland-
ing and Itrc.ng imagination. They moft fuccefsful-
\y carry on their defigns in the dark : They cannot
bear the flror.g beams of light: When the gofpel
bep^:in to lliine, Satan began to fall. Among thofc
ulio rejeft the gofpc!, he rccovt-Ks his full dominion.
Since fuch enemies arc watching for our delbuc-
tion enemies numerous, powerful, crafty, invifi.,
ble and mahgnani.let us be fober and vigilant, cau-
ti(^us and circumlpect, and let us affumc imniedi-
atulr', and V, car conLiuuaUv tht: whole armor of
SfiRM. XLVII.] Chrifiian Retigion, 573
God, that we may ftand in the evil day. We pro-
ceed,
III. To illullrate the defcription, which the A-
poftle gives of this divine armor.
The feveral parts of it mentioned in our text,
are truth, righteoufnefs, peace, faith, hope and
knowledge.
We are to take to us this armor. The armor is
God's ; but we mud take and vf^ it. Our fecurity
again ft temptations depends on the grace of God :
Our enjoyment of this grace depends on our ap-
plication of the means afforded us.
We mull take, not this or that piece, but the
rt'Ao/earmor not content ourfelves with the obferv-
ance of particular duties, or with the partial prac-
tice of religion ; but poffefs the whole chriftian tem-
per and abound in every good work.
We mull ft and in the evil day in the times
which are mott perilous and trying in the times
when the rulers of darknefs mufter their armies
againft the friends of "truth. Such was the day
when Paul wrote this epiftle. It was a day of per-
fecution he himfelf was then in bonds. Godly
fincerity is befl proved by a fteady adherence to
the caufe of Chrift in times when it is attended
with peculiar dangers,
" Having done all," or overcome all, flill "we
mull (land." When we have prevailed in one
conflid, we muft not pnt off the harnefs, as if our
warfare were accompiiliicd ; but flill wear our ar-
mor and fland prepared for another aflfault^-
" When the devil has ended his temptation, he de-
parts," but it is only "for a feafon."
The armor is before us, let us take and ufe it.
1. The Apoftle fays, " Stand, having your loins
girt about with truth." lie alludes to the cnftom
of the eaflcrn nations, who, wearing loole and flow-
ing robes, girded them about their loins, that they
might not be entangled -v.-ith them. This was in
574 Duties of the [Serm. XLVIT,
foldiers a neceflfary preparation for a6lion. To
this cuftom David alludes; " Thou hall girded me
with flrength to the battle." Paul borrows the
metaphor from Ifaiah, who, fpeaking of the Mef-
fiah, fays, " Righteoufnefs fhall be the girdle of his
loins, and faithfulnefs the girdle of his reins." Pe-
ter ufes the fame figure; " Gird up the loins of
your mind."
Truth is the girdle with which our loins muft
be braced. By truth is inended fincerity in our
Chriftian profefiion, or a firm belief of, and full
consent to the gofpel of Chrift. If we receive the
goipelon the authority of man, without a perfua-
fion in our own minds ; or if w? profefs it for
worldly ends, without a love of its do6lrines and
precepts, we fhall eafily be drawn away from it by
the temptaiions of the world and the artifice of de-
igning men. A rational . convi6lion of its truth,
joined with a dL-ep fenfe of its importance is our
beil; fecurity againft apollacy in the evil day.
2. " Have on the breaftplate of righteoufnefs."
This expreJlion is alfo taken from Ifaiah, who,
fpeaking of God's judgment on the enemies of the
church, faj's, "He put qn righteoufnefs as a brcall-
plale."
Mere is an allufion to the ancient cutlom of fol-
diers, who, when they were going to battle, guard-
ed the vital part with a plate of iron or brals, or
lome other impenetrable fubftance,
I'he breallplaie of the Chriftian warrior muft be
r:.ghleoufn(/s. 'I'hix is St. Peters advice; " I.ct them
who fuifcr according to tlie will of God, commit
tliehrcping of thtir (ouls to him in zjrll doing, as to
a (aithful Creator." " The eyes of the Lord arc
upon the righrcoijs ; and his cars are open to their
praters and wlio is he that will harm you, if yc
be followers of that which is good ? Bar if ye fuller
lor riizlitcoufncfs f^ikc, h.ippy are you. It is better
.' f.n'Kr {or well doing, tban for evil doing." A
Serm. XLVIL] Chriftian Religion, 575
holy and inofFenfive life will prevent many inju-
ries. It will command the reverence of bad, and
the companion of good men. It will obtain the
prpte6lion of God's providence and the fupports of
his grace. It will preferve peace and ferenity of
confcience under the reproaches of a malignant
world.
3. " Let your /eet be Jhcd with the preparation
of the gofpel of peace."
Shoes were anciently a part of military armor.
The giant of Gath " had greaves of brafs upon his
legs." " To be fhod," is to be in readinefs for ac-
tion. The Ifraelites in Egypt were to eat the palT-
over, ' with their flioes oxi their feet," prepared to
inarch at the firft noiice. The Apoftles were to be
"fhod with fandals," ready to go whither their maf-
ter fhould fend them. The gofpel ia called, " the
gofpel cf peace," becaufc it cxprefsiy requires, and
ftrongly recommends a peaccabJe, meek, forgivirrg
temper. " If it be poflible, as much as lieih in
you, live peaceably with all men." This peaceable
difpofition is a happy " preparation'* for the trials
of an evil day, and an excellent defence againft
the afperities of our Chriftian path. This will go
on before us to fmooth the rough paffages of life,
or atfend us to guard our feet againtl the ilicksand
traps which our enemies caft in our way. Pof-
felTed of this difpofjtion, we fliall give no offence
and provoke no injuries by an infolent, overbear-
ing behavior; the injuries, which we receive, we
fhall bear with calmrieis ; we fhall neither aggra-
vate the pain of them by undue refentmcnt, nor
caufe the repetition of them by hafly revenge ; we
fhall not be overcome of evil, but Ihall overcome
evil with good. This temper is our beft fccurity
againft the temptations of evil fpiiils; for it is by
means of our turbulent and unruly pafTions, that
they gain accefs to our minds it is by the indul-
gence of pride, wrath, malice and levcnge, that we
^nC Duties of the [Serm. XLVII*
frivc place to them. By the wifdom, which is pure,
gentle and peaceable, we reiift the devil and expel
him from us. The peace of God ruling within us,
will keep our hearts and minds through Jefus
Chrift. Thus fecured the wicked one will not
touch us. ' Be wife to that which is good, and
limple concerning evil, and the God of peace will
tread Satan under your feet."
4. "Above all things take the Jhidd of faith,
whereby ye fhall be able to quench all the fiery
darts of the wicked."
A fhield is a piece of light armor, made of firm
wood or hard Qcin, and fomctimes of metal, which
Ibldiers anciently ufed in battle to defend them-
felves againft the fpears and darts of their enemies.
In handling it they were fo expert, that they could
ufually guard any part of the body, at which apafs
was made. In allufion to this, the Apoflle direts
Chriftians, not only to gird the loins with truth,
defend the breafl with righteoufnefs.and fecure the
feet with the fandals of peace ; but to alfume the
fliicld of faith, an inftrument of more general de-
fence, by which they will repel all the fiery darts
of the wicked one. This we are to take above all
things. Faith is a grace of univerfal influence. It
is the balls of all Chiiflian graces. It is the ground
work of religion in the heart. On this we muft
build ouvfelves up, adding to it all other virtues.
Tiiis is the fubflance of things hoped for and the
evidence of things not feen. This purifies the
heart and quickens to obedience. This unites the
foul to Cliiii), and embraces the promifes of God
in him. This looks to God as a prefent help in
trouble, and relies on the holy Spirit for fupport
in the time of need. It contemplates with joy the
captain of l.ilvation, who has overcome the world,
and triumphed over principalities and powers.
It conlidcrs him. who lor the joy i^t before hini
eriduied the crofs.and is no\v^ fet dov/n on the right
Serm. XLVIL] Chrijlian Religion, ^^f
hand of God, and who has gracioufly promifed,
that they who overcome fhall fit with him on his
throne.
Faith thus operating is a m6re effeflual defence
againft the temptations of Satan and the world,
than the fliields of the mighty againft the darts and
fpears of their enemies.
5. " Take the helmet of falvation"
Or, as it is exprefl'ed elfewhere, ** put on for ait
helmet the hope of falvation." The expreffion is
taken from Ifaiah, who, fpcaking of the Almighty
drelTed in arms to fubduc his enemies, fays, " He
put on righteoufnefs as a breaftplate, and a helmet
of falvation was on his head. God brings falva-
tion. We appropriate it by hope. This is cMt
helmet.
The ufe of the helmet is to fecure the head in
the day of battle. It was of fpecial utility in for-
mer times, when armies met and difputed the
ground fword in hand. In the Chriftian warfare,
not a helmet of brafs, but the hope of falvation,
muft be the defence. We muft fight the good fight
of faith in hope that the captain of falvation will
fupport us in the confli6l and lead us to vi6tory.
We muft: endure temptations in hope of a crown
of glory continue in well doing in hope of eternal
life abound in the work of the Lord in hope that
our labor is not in vain. In the clear view of a
future world, and in the full expeflalion of a blef-
fed immortality, what difficulty can difcourage us
what temptation can divert us what danger can
deter us from the religious life ? " Our prefent
light afflitlion, which is but for a moment, will
work for us a far more exceeding and an eternal
weight of glory."
6. " Take the Sxvord of the Spirit which is the
-Aord of God."
The former pieces of armor were for defence :
This i; for annoyance, as well as defence. The
578 biitics of the . [S^rM. XLVlto
divine word is called " the fword of the Spirit," ei-
ther becaufe it is a 1 pi ritual weapon adapted to the
religious warfare, in diftinftion from the carnal
weapons ufed in the literal warfare ; or becaufe it
is an inftrument rendered efFeftual by the Spirit to
flay the flefhly lulls and repel the outward tempta-
tions which war againft the foul. *' The word of
God is quick and powerful, (harper than any two
edged fword, piercing even to the dividing affunder
of the ioul and fpirit, and of the joints and mar-
row, and is a difcerner of the thoughts and inten-
tions of the heart." This was the weapon which
our Lord ufed in his conflil: with Satan. In his
hands it was efFe6lual : By his aid it will be effec-
tual in ours.
REFLECTIONS.
1. We fee of what importance it is that we have
the power of religion in our hearts. It is only by
this, that we become flrong in the Lord. The
whole armor of God confills in truth, righteouf-
nefs, peace, faith, h ipe and the word of God dwell- ^
ing in us. Real religion is the principle of true
courage. Let us have root in ourfelves, and be
grounded and cflabliihed in the faith. We may
without fincerity aliume the form of religion ; but
without fincerity we fhall eafily drop the form
which. we have afTumed. The hypocrite will be
put out of countenance by thofe feoffs and re-
proaches, wiiich only warm the zeal, and ftrength-
en the rcfolution of the real Chriftian.
2. It concerns us to live much in the exercife of
faith. This is the great principle of Chriftian for-
titude. "Add to your faith virtue." It is a main
implement in the fpiritaal armor. "Above all
tliincrs take the ffiield of faith." He that is flrong
ui f.uih, will be ftcdf.ill in religion. When Paul
lulTcrcd in the caufe of Chrift, he profelTcd, that
SkRM. XLVII.] Chrijlian Religion, S79
he was not aOiamed, becaufe he knew whom hef
had believed.
3. Let us exercife our courage according to the
various exigences of the Chriftian life.
It requires much refolution to fubdue our cor-
rupt inclinations, reftrain our irregular paffions and
follow the diftates of religion, when intereft, cuf-
tom and reputation feem to prefcribe a different
line of conduft.
There is need of fortitude that we may openly
profefs and fteadily practice religion, when it is
treated with ridicule and contempt by thofe with
whom we are connefled.
The young convert has occafion for courage,that
he may break off his intimacy with ungodly affo-
ciates, and fay to them, '* Depart from me, for I
will keep the commandments of God."
The young houfeholder, dwelling in an irreli-
gious neighborhood, and among thofe who make a
mock of family devotion, needs refolution, that
he may fay with Jofhua, " If it feem evil to you to
ferve the Lord, choofe ye, this day, whom ye will
ferve : But as for me and my houfe, we will ferve
the Lord."
It is a work of courage to begin and carry on a
reformation in families and neighborhoods, to op-
pole error and vice, and patronize truth and viitue,
when the general voice is againft us.
It requires refolution to vindicate an injured
character, and plead in defence of oppreffcd mno-
cence, when ic is become an objc6l of common
flander and obloquy.
There is need of fortitude to perfevere in well
doing again il all the oppofitions and difcourage-
mcnts, which may meet us in our way.
So many and various are the calls for Chriftian
fortitude, that every one who enters on the religious
life, fhould fet out with it, and in his progrcfs often
58o Duties of the, 6?c. [Serm* XLVIL
contemplate thofe truths which may increafe and
ilrengthen it.
To conclude : As we have engaged in the fer-
vice of Chrift, let us be faithful to the death. Ene-
mies we have to confli6J5 with ; but let us not fear :
Greater is he who is with us, than they who are ia
the world. Let us put on his armor, go forth in
his name, obey his orders, ftrive lawfully, be fober
and vigilant, endure hardnefs as good foldiers, rely
for fupport on him who has called us, quit our-
felves like men and be flrong : Thus We ftiall over-
come, and inherit all thin^*
^^^^^^^^^Iwwlf^**^^^;*
SERMON XLVIIL
EPHESIAXS vi. 18,19,20,
Praying always with all prayer and fupplication in the
Spirit, and rvaicking thereunto with all per fever-,
ancc, and fupplication for all faints ; and for mc,
that utterance may be given unto me, that I may op-
en my mouth boldly, to make known the viyftcry of
the g of pel, for ivhich lam an ambaffador in honds\
that therein I may fpeak boldly as I ought to fpeak^
v-JCJR vigor and aQivity in tlie ufe of
the divine armor, dcfcribed in the preceding verfes,
depend on the conftant energy and fupport of
God's grace. Therefore with the ufe of this ar-
mor the Apoflle exhorts us to join vigilant, fin-
cere and perfevering prayer. His in(lru6lions on
this fubjeft are contained in the words now read,
which 1 fhall open to you in feveral abfervations.
I. The ApoRle here luppofes our obligation to
prayer to be fo plain, that every rational mind will
lee it, and lo important, that every pious heart
will feel it. Therefore, inftead of adducing argu-
ments to prove thvi du;\ he rather points out the
manner in ivhicli it fhould be performed.
Our obligation to prayer naturally refiilts from
our weaknels and dependence, and God's alifuffi-
ciency and goodntfs. We feel our wants and our
O o
583 I^utieS oflhc [Serm. XLVIIL
inability to fupply them ; and we fee the impotence
of the creatures around us. If then we believe
there is an invifible Being, infinite in power, wif-
doiTJ and goodnefs, always prefent with us and ex-
ercifmg a continual providence over us, it is obvi-
oufly reafonable to direft our defires to him. And
defiros directed to him are prayer.
To clothe our defires in language is not eflfential
10 prayer. God hears the defir 6 of the humble. -
But as we are accuftomed to the ufe of language in
communicating our thoughts to one another, wc
naturally fall into the ufe of it, in direftinq; our de-
iircs to God. In focial prayer this is necelfary,
that we may with one mind glorify the Father.
And in our fccret devoiions a kind of filent lan-
;Tuage ulualiy accompanies the lentiments of our
hearts. Ihis ailifts us to fix our attention, ar-
range our thoughts and enliven our afFe61;ions.
Creatures organized as we arc, and accuftomcd to
tlie ufe of words in their intercourfe with one an-
other, cannot eafily frame a mental prayer without
fomething like verbal expreffions.
'* But if God is powerful, wife and good, what
need of any prayer ? Will he not do for us what
is bell without our folicitation ?"
As well may you alk, *' What need is there of
dtHgence in our calling ? Cannot God by his own
onniipotence (upply our wants without our help ?"
He has given us powers, and he requires us to ufe
them. And there is the fame rcafon for daily
prayer, as for daily labor. We are dependent on
God, and we know this dependence ; and it is as
reafonable that we Ihould exprcfs our fenfe of de-
pendetice by prayer, as that we fhbuld cxprefs our
fenfe of want by labor. If wc have defires, to
whom (hall we direCl them, but to him who can
fupply all our need ?
Prayer is a mean of enlivening our pious fenti-
mcnts and exciting us to the praiSice of duty, and
3erm. XLVIII.] Cyijlian keligion. 583
thus of preparing us to receive divine favors. In
Ihort, it is founded in the fame reafons, as love to
God, the fear of him and truft in him. It is found-
ed in bis peifeftions and providence, and our re-
lation to him and dependence on him. And you
may as well afk, what reafon there is to love, fear
ahd truft God, as what reafon there is topraife him
and pray to him. The former is the temper of a.
pious foul ; the latter is the exercife and expref-
lion of that temper. We may obfervc,
II. Prayer is of leveral kinds, focial and fccret,
public and domeftic, ftated and occafional : And
it conlifts of feveral farts^ confelTion, fupplication,
interceffion and thankfgiving. The Apoftle here
points out no part or kind of prayer in diflinclion
from all ethers, but exhorts us in general to pray
with all prayer.
He feems, hcrwever, to have a more fpecial re-
gard to domejlic ov family prayer. He had juit been
treating on the relative duties, as thofc between
liufband and wife, parent and children, mafter and
fervants ; and the exhortation to prayer, immedi-
alcly fubjoined, may moll naturally be underftood
as refpedling that focial exercife of devotion whicfe
families (hould maintain.
Family prayer was a ufage obferved by the an-
cient patriarchs, by pious Jews and by the early
Chriftians. It was a prattlce well known in the
Apollle's day. The exprelfion, therefore, '' Pray
V;ith all prayer," muO; include this.
Among the Jews there was a daily Dcrifice, of-
fered, part in the morning aud part in the evening.
This v/as calledi '' the continual facrificc." The
hours of this facrifice were conhdered as " hours of
prayer." In allufion to this, the Apoftle dirc6ls
Chriftians to " pray ujithoni Cfafing," and to " off"er
rhe facrifice of praife coniinuRlly." Thefe words
therefore, " Pray Always with all i)7aycr^" clearly
O o J?
584 Duties of the [Skrm. XLVIII,
snd fliongly enjoin on families ihe Hated mainte-
nance of morning and evening prayer.
III. The Apolllc next inflmfts us concerning
the mamur in which our prayers ftiould be offered.
'* Pray with all prayer and fupplication in ihefpirit,
and lualck thereunto with all perjev trance."
The fpirit and temper of the heart in our pray-
ers, is the main thing neceffary to qualify them for
G(3d's acceptance. Thofe hypocrites, who draw
near to him with theif lips, while their hearts are
fai from him, worfhip him in vain.
The firtt ihing necelFary in prayer, is faith, or a
believing view of God's providential governmenr,
and of the wifdom and goodnefs with which it is
adminillered. " Without this faith it is impoflible
to plcafe him." And as he has appointed a Medi-
ator through whom we, unworthy tfi-eatures, may
approach his throne, all our prayers muH be pre-
iented to him in the name of this Mediator. Our
Spiritual facnfices are acceptable to God through
Jefus Chrid ; and whatever we do in word or
deed, wc muil do all in his name.
Our delircs muft be good and reafonable. >
' This is the confidence which we have in God,
that if we aflc any thing according to his will, he
hcareth us ; and if we know that he heareth us,
vvhatfoever we afk, we know that we have the pe-
titions that we defired of him." There arc iome,
" who aik and receive not." And the reafon is,
"' Tlicy alk amifs, that they may confume it on
their lulls."
AlLcniion of mind, coUcclion of thought and
ioarmlh of affection, are qualifications required in
prayer. Thclc arc implied in our watching unto
prayer in our attending upon God without dif-
ir allien in our engaging the heart to approach him
in our praying with the Spirit, and with a /fr-
T:}i!. foirit.
Serm. XLVIII.] Chriftcan Religion. 5^5
We muft ferve God with reverence divA godly fear ;
for " he is greatly to be feared in the airembly of
his faints, and t,o be hud in rev^crcncc qf all that
are about him." " Wc muft not be rafh with our
mouth, nor hafty to utter any thing before him,
for he is in heaven, and wc upon earth." *' lie
humbles himfeif to behold the things which aie in
heaven." ** The anscls vaii their faces before him.'"
What are we that he (hould be mindful of us ?
lie is high, but he has refpc6t to the lowly ; and
gives grace to the humble.
That our prayers may be acceptable to God,
ihey mufl be accompanied with jufiicc to men%
God fays to the Jews, " When ye fpread forth
your hands, I will hide mine eyes ; when ye make
many prayers, I will not hear ; for your hands arc
full of blood. Wafh yc, make you clean, put a-
way the evil of your doings." Of the Pharifces,
*' who made long prayers, and devoured widows'
lioufes," Chriil iajs, ' They fliali receive greater
damnation."
Charity is an effential qualification in prayer.
*' When ye (land praying, forgive, if ye have ought
againll any man, that your heavenly Father may
forgive you." " Bo fober and watch unto prayer,
and above all thmg.i have fervent charity among
yaurfelves."
We mufl; bring before the throne of God a meeh
2indi peaceable ^^\\\t. This is the dire6lion of the
gofpei : ' Be like minded one towa;d another, that
ye may with one mind and one mouth glorify
God fludy the things which make for peace
and receive ye one another, as Chriil hath received
us."
Our prayers inufl be accompanied with a fenfe
of, and forrc-o) iov fm. For "if we regard iniquity
in our heart, the Lord will not hear us." " The
eyes of the Lord arc upon the lighLCous, and i^is
ears are optn to their cry ; but hv:, face is ni^^unft
O 03
586 Duties of the [Serm. XLVIIL
them who do evil. He is nigh to them who are of
a brtken heart ; but evil fhall flay the wiclfed.'*
We are to " continue in prayer, ^nd watch there-
unto with all perfcverance" " to pray always and
not to faint." It is *^ hy faith and patience that we
receive the promifes." In our prayers for pardon,
grace and glory, we may adopt the language of the
patriarch ; "I will, not let thee go, except thou
blefs me." We are to " feek until we find." Our
prayers for temporal benefits, however importunate,
fhould be accompanied with fubrniflion to the un-
known will of God; and to his perfect wifdom
which can judge for us better than we can judge
for ourfelves. In prayer Chrift has taught us to
fay, " Our father thy will be done." I proceed
to obfervc,
IV. The Apoflle here teaches us the duty of in-
terceffion for others. " Pray with fupplication for
all faints, and for me r-."
The goodnefs of God is the foundation of pray-
er. If God is good to others, ns well as to us,
there is the fame ground on which to offer our fo-
cial intercelTions, as our perfonal petitions. The
acceptablenefs of prayer much depends on our real
dehrcs of the things for which we pray. Intercef-
iion is thcterorc, the mofl excellent part of prayer,
"becaufc it is the mofl remote from felfjfhnefs, and
implies the greatell degree of charity and difmter-
cflcdnefs. It is an exprcffion of our defire for the
happlticfs of others.
Good uiU to riien is a nccefl^iry qualification in
our pvayers lor perfonal blelFings ; and prayers
didated purely by tLjs principle are peculiarly ac-
ceptable to God.
Some will afic, " What reafon is there why v.'C
fnould pray for others r Will not God do good to
xncn without our importunity ?"
This qucRion is the fame as if you fliould afk,
- Wl'-i!: reafon is there, why wc fhould love oi^?:
Serm. XLVIIL] Chriflian Religion. 587
neighbors ? If you ought to love them, you ought
to defue and feck their good ; and if you believe,
they are dependent on God for the bleffings which
they need, then you ought, in their behalf, to di*
reft your defires and make your requefts to him.
Yea, you may as well aflc, " What occafion is
there for alms to. the poor, inftru6lion to the igno-
rant, or relief to the afflifted ?" God can feed the
hungry, guide the fimple and comfort the forrow-
ful without our good offices, as well as without our
prayers : And the fuccefs of our works of charity,
as well as of our prayers, depends on his favor.
The truth is, God is good to all, and he cxer-
cifes his goodnefs in fuch. a manner as his wifdom
\e.cs beft. Benevolence is an important virtue ;
and God has placed us in a connexion with each
other, that there raay be occafion for the frequent
operations of it. He requires us to do good as we
have opportunity. Without a dilpofuion to do
g )od, our prayers are vain, for they are not fmcerc.
W^here this difpofuion exills, it will operate botli
in works of b neficence, and in friendly intercef-
ijons. The moral government of God is a fyflem-
of benevolence ; and he fo adminiftcrs it, as to
encourage mutual benevolence among his fubje6ls.
We are not to imagine, however, that he will
withhold irom good men, the bleffings for which
they are prepared, merely bec.iulc others neglcl
to pray lor them. But if he grants to unworthy:
cieatures the favors to which th'.y have no claim,
this certainly is an aft of Grace ; and it is not the
lefs grace, becaufe he grants them on the intercelU
fion of others.
W^e are com.manded to pray for all men. We
can by direft afts of benehcence do good only ta
few ; but our charitable wi flies may embrace mil-
lions, even diftant nations and unborn generations.
By llie example and precepts of Ghiid we arc
-.aught to " love our enemies, and pr.'y for Uiof^
O o 4
588 Duties of thi CSerm. XLVIII.
who defpitefully ufe us." If fuch are fubjefls of
our prayers, none are to be excluded.
As we cannot have a diilin6l knowledge of the
cafes of all men, our prayers for them muft be gen-
eral, '* that they may be faved and come to the
knowledge of the truth."
The general ftate of mankind is well known.
Many nations are in the darknefsof Heathenifm
many are deluded by vain impofture many are
niifled by a corrupted Chriftianity among fhofe
who enjoy the pure gofpel many are blinded by
the god of this v/orld. A great part of the human
race are under the power of an arbitrary domina-
tion, and employed in butchering one another,
merely to gratify the pride of wanton tyrants. A-
mong the millions, who are impelled to affume the
inftruvnents of death, and fpread devaftation and
carnage among their fellow mortals, not one in ten,
thoufand has any intereil in the quarrel, or any
knowledge of the man againft whom he lifts the
fatal weapon, or has received any injury from hirn
whom he devotes to dellru6lion. They are by dint
of power, urged into a bloody conteft, in which
tlity have no concern, and from which they expe6l
no benefit. They are employed, to deftroy thofe
who have never voluntarily harmed mankind, and
xvho v/ilh to enjoy the innocent retreats of peace.
The benevolent and difccrning mind looks on
the human race with compafTion, and prays that
the tirn.' may come, when light fhall break forth
3nd overfprcad the vv'orld ; when truth ftiall arife
and gain its juft dominion ; when tyranny fliall
withdraw i!s cruel hand and give place to equity
and juttice : and when all nations fliall be united,
in bonds of friendHiip and peace.
The ApoOIe exhorts Chrillidns efpecially to.
make fupplication for all faints."
ChriQians were then in a Hate of peculiar dan-
^^cr ; either actually conflicling with, or imminent-
Serm. XLVIII.] Chrijlian Religion. 5891
]y expofed to the violence of perfecution. They
were in a weak and defencelefs llatc, not only
without the fupport, but under the opprcffion of
the powers of the world. They therefore needed
the prote6lion of providence to prcferve them from
fpeedy deftruftion, and the influence of grace to
fortify them againfl the temptations to apoilacy.
Behdes : The Chriflian inftitution was of infin-
ite importance to the world. Hence to pray for
the faints, for their fupport and for the fpread oi
their religion, was to pray for the general virtue
and happinefs of the human race, in that and all
fucceedin^ afrcs.
If we belu-'ve the religion of tlie gofpel to be true
and impor.'ant, we ought not only to profefs and o-
bey It ourfclves, but alio to contribute to its fuccefs
and influence among others. There is, therefore,
at all times, as well as in times of perfecuiion, Ipe-
cial reafon why Chiiftians in every place (hould
make fupplication for all faints. The Apoftle fays
to the Theffalonians, " We pray always for you,
that God would fulfil in you all the good p^eafure
of his goodnefs, and that the name of Chrill may
be glorified in you, and ye in him. And pray ye
for us, that the word of the Lord may have free
Courfe and be glorified, even as it is among you."
This leads me fanher to obfeivc, That the Apof-
tle foliciis the prayers of the Epbefian Chriilians
for himjtlft as a minifttr of ChrilL " Pray for mc."
Paul was a man of great natural abilities, and lit-
erary acquiremxcnts, of eminent grace ^nd uncom-
mon gifts ; but he did net imagine that thcfe raif-
ed him above the need of farther aliiilances and
fupplies. He prayed for himfclf, and he rcqueft-
ed the prayers of his brethren. Humility becomes
the moll em.inent fainfs. Improvements in grace
conduce to iowliners of inind.
Chriilians ought (.0 pray for their ininiller,
Tht'ir C'JL^.ca'ion and cciTifQit^, r.izd ihe prevaUnce
50O Duties of the [Serm. XLVIH.
of piety in the rifing generation much depend on
his fidelity and fuccefs. When people complain
of their minifler's infufficiency or ufeleffnefs, it
would be proper for them to inquire, whether they
have done their duty to him and to themfelves ;
whether they have attended on his miniftry with
onftancy, received the word from him with meek-
nefs, afiitted him by their concurrence, and remem-
bered hin^ in their prayers.
There was fomething fpecial in Paul's cafe. He
was " an ambalTador in bonds." He was fent forth
hy God to treat with men on terms of peace. " We
are ambafladors of Chrift," fays he, " as though
God did befeech you by us ; we pray you in
Chrift's flead, be ye reconciled to God." You are
to regard the minifters of Chrift as his ambairadors,.
Your oppofjtion to them in this charafter, is oppo-
fition to him : If you defoife thern, you defpife
him.
Among all nations, ambaffadors, ailing in theij:
ojfTice, are confidered as having a claim to perfonal
fecurity. But Paul, though an ambafT^dor, was
jri bonds. The enemies of Chrift had confined this
meffenger, to reftrain him from delivering the
mclfage with which he was charged. He tiiereforq
requefts the prayers of the faints, that he may b;^
enlarged to go forth and proclaim to rebellious
men the things which belong to their peace. Peo^
pic ought efpccially to help their minifter by their,
prayers and charities, when he is under fuch world-
ly embarraffments as obftru6l the free exercife of"
his office.
V. The Apoftlc points out the manner^ in which
!ie aimed, and all minifters ought to preach the
gofpel. " Prny for me, that utterance may be giv-
en me, that I may open my mouth boldly, to make
known thc^yfU'ry of the gofpcl. that I m.\y fpc^k
''^oldly, as I ouciU to fpcak."
Serm. XLVIIL] CkriJUan Religicn. 59!
What Paul preached was " the my fiery of the
gofpel" the myftery which had been hkidcn from
former ages, but was now made manifefl. There
are many doflrines of religion, which could not be
known without revelation, but appear eafy
to be underftood, and reafonable to be believed,
whenever they are difcovcred ; as the incarnation
and facrifice of Chrifl, the pardoning mercy of God,
the refurre6lion of the body and a future judgment.
In reference to thefe the gofpel is called a myjhry
a myftevy not kcptfecret, but made raanifell to the
fons of men.
The ApoHle defired to make known this myftery.
A miniiler fhould '' ufe great plainnefs of fpeech,
and by manifeflation of the truth commend him-
felf to every man's confcience in the fight of God."
Addrcffes to the paflions, when the mind is unin-
formed, are ufelefs, and may be dangerous. Let
the underltanding firft be enlightened in the knowl-
edge of the truth ; then the confcience and feel-
ings may be addreffed with propriety and advant-
age.
The Apoftle prayed " that he might fpeak boldly,
as he ought to fpeak."
In a miniiler boldnefs is nccefifary not that im-
pudent boldnefs, which affumcs an unmerited fu.-
periority ; but that pious fortitude, which dares
to utter the important things of religion withoui
iefervc, and without fear of pcrfonal inconven-
ience. Paul declared the whole counfel of God.
He never declined to fpeak, or ftudied to difguife
the truth, that he might gain the favor, or elcape
the cenfure of the v.'orld ; but dill he was careful
not to give needlcfs offence, or awaken the dan-
;^erous oppohtion of paffion and prejudice. VWe,
jnanner of addrefs was rerpe6tfu] and winning; but
not fervile and fa\v'ning. He was bold without
:.nfoIcnce, and delicate without difguife.
59^ Duties of the [Serm. XLVIII,
The minifter mull exhort and rebuke with all
:inthority, and fometimes ufe fharpnefs ; But he mull
not flrive. He mufl be gentle toward all men, in
meeknefs infl,iu6ling them w^ho oppofe themfelve*,
that they may come to repentance and the knov/1-
edge'of the truth.
He mufl open his mouth boldly to declare the
great do6Vrines of f'alvation, to confute dangerous
errors, to convince gainfayers, to filence vain talk-
ers, to tellify againft iniq'uity, to reprove the un^
godly, and to dete6l and alarm felfdeluding hypo-
crites.
He muH; perfevere in the faithful execution of
his office, whatever difcouragements may arife
from the oppohtion of the world, the frowns of
the great, the contempt of the proud, the want of
concurrence, or the frnallnefs of his fuccefs. The
Spirit which governs him mull be, " not the Spirit
of bondage to fear, but the Spirit of power, lovs
and a found mind.''
His courage mull be accompanied with prudence,
humility and charity ; not with rafhnefs, pride and
cenforioufuefs : And his confidence mufl bs
grounded, not in a vain conceit of his own abili-
ties ; but in the goodnefs of his caufe, the impor-
tance of truth and the fuppoit of divine grace.
We fee that the oflice of a miniller is difficult,
as well as important. He may need m^ore wildom
and fortitude than he poffeircs. As he Ihould feek
^racc to guide and flrengthen him, fo he m?y rea-
fonably expetl a fliare in the intercefhons of thofe
for v/hom he l.ibors. Whatever neglcOs they im-
pute to hi'n, if they forbear to mention him in
their prayers, ;hfy m.iy charge themfelves uiih one
crnnlM.tl ac-!:;itct.
We I'M! that p.ivale Chrifliarj.*; fnould zea'oufly
CGTirur wit!i then- rr.i;)ifler in his labors to promote
rr'i.p,ion. '1 heir co]U""rreriCe animates him to fpeak
ihr. -yird boldly. They fliould receive th^; word
Serm. XLVni.3 Chrifiian Religicn. 593
from him with readinefs of mind, maintain religion
in their houfes, fccond his addreffes to the young,
preferve peace and order among themfelves, and
in their daily conveffation hold forth the word of
life, that he may not run in vain.
We fee the vaft importance of the gofpel. Why
has God appointed minifters to preach it ? Why
are they to fpeak it boldly ? Why arc they to in-
ftru6l and reprove with all longfufFering ? It isbe-
caufe the fubjeft of it is great, and infinitely con-
cerns the fons of men.
Now if it be a matter of fuch. importance, can
you fafely ncgleft it ? The minifter who fhuns to
declare the counfel of God, you think, endangers
his foul. Do not you endanger your own fouls,
when you rcjeft this counfel ? If it concerns a min-
ifter to labor for your falvation, ought you not to
laUor for your own ? No pains taken by others
will fave you, while you dilregard your own du-
ty. Awake then fo confideration and repentance ;
attend on God's word, and apply with diligence all
the means in your hand^. Seek the Lord while he
may be found, and call upon him, while he is
near.
*^
^^^
SERMON XLIX.
EPHESIAisS vi. 21, zz,
^lU that ye may knorv 7ny affairs, and how I do, Tyctu
^ zcus, a beloved brother and faithful minflcr in the
Lord.fhall make biozon to you all things ; -whom I
have fent unto you for this fame piirpofe, that ye
might know our affairs, and that he might comfort
your hearts. Peace be to the brethren, and love -ioith
faith from God the Father and the LordJefusChrifi>
1 HE Apollle, in the preceding verfe,
fays, that, " for the gofpr,!'s fake, he was an ambaff-
fador in bonds." He was appointed an anibalfa-
dor of Chrifl to pubHfh the gofpel of peace to a
guilty world. In the execution of this commiflioil
he was apprehended and put in chains. The place
oi bis confinement was the city of Rome. From
tiicnce he wrorc to feveral churches, and particu-
larly to the cliurch of the Ephefians, among whom
he had befort^ fjtnt fonictimein preaching the gof-
pel. His letter to this church he fcnt by the hand
of Tychicus, who was not only a ChriRian, but a
ininillcr, and an alhftant to Paul in the work of the
gofpel. Ja his lettrr he mentions this meflenger
by name, informs the Kniir.fians for what purpofe
lie had Irni him, and recommends him to :hem ar>
a beloved bro:her and faitliful miiiJiler, He thcrl
Serm. XLIX.J Chripan Religion. 595
exprefifes the benevolent defires of his heart, that
God would grant them peace and love, as the fruits
of that faith, which the/ profelfed in Chrift Jefus.
The paragraph now read I ftiall improve in fev-
cral oblervations.
I. Paul was careful to keep up an inlercourfe
and communion with the churches of Chrift.
While he was at Rome, he fent a brother to car-
ry a melfage to the EpheGans. Hy the fame hand
he fent a letter to the Coloflians. He directed that
the fame letter Ihould be read to the church in La-
odicea ; and that they alfo fhould read the letter
from I.aodicea. ' He infcribed this letter ' to the
faints in Ephefus, and to the faithful in Chrifl Je-
fus."
We hence learn, that there ought to be a fellow-
fhip and correfpondcnce among the churches of
Chrifi. They fhould all unite their endeavors for
the common edification and comfort.
ThechurchofChriftisone. Andthoughfor the con-
venience of fecial worfiiipjit is formed into various}
focicties, yet it is not divided. It is flill one body;
and all its feveral members, as there is occaliou
and opportunity, fhould confpire to the promotioti
of the general peace and happinefs. DitFerent
churches, like the diflperent members of the body,
fhould act in concert, and move as being animated
by the fame Spirit. If one fufFers, others Ihould
contribute to its relief; if one is honored, all fhould
partake in the joy.
We arc to acknowledge all as our brethren, who,
in every place, call on the name of Jefus Chrifl the
Eord, both theirs and ours. We fhould be free, as
to commune with other churches, fo to admit them
to communion with us, flatedly or occafionally, as
circumllances allow. We fhould feek the counfel
of filler churches under our difficulties ; and be
ready, when requeued, to afford them our counfel
under theirs, Thus we fhould keep the unity of
59^ 't>uties of the [Serm. XLIX,
the Spirit in'the bond of peace, and be fellow help-
frs to the truth.
We fee then, that fuch as form thcmfelves into
feparate focieties, with a view to withdraw them-
felves from the communion of other churches, and
to exclude other churches from theirs, effentially
depart from the pacific and benevolent plan of the
gofpel.
II. Paul was folicirous, that the Chriftians, a-
jnong whom he had preached, fhould "know his
date."
He fent to theEphefians a mefTenger, from whom
fhey might know his aflpairs. And what were his
affairs ? He v/as a priloner of Jefus Chrift in the
caufe of the gofpel. He was in bonds; but flill
lie maintained his faith and courage. He was not
afljamed of the gofpel of" Chrift, nor afraid to avow
his belief of it, though bonds, alfliclions and death
might be the confequence.
He fent to the Chriflian churches an account of
Lis flate, that they might be moved to pray for him
might know how co accommodate their prayers
to his cafe might not be terrified by his fuffer-
ings, but rather emboldened by his example of for-
titude and that his inflruclions and exhortations
might come wilh greater power, being written in a
flaie of afiiitlion, and dictated by that fpirit which
fupported him in all his tribulation.
It is often proper for Chriflians to communicate
to each orher tlieir inward and outward troubles,
tliat they may enjoy the benefit of each other's ad-
vice and prayers.
It couecrns Cliriftiaiis under alTiiciions efpecial-
\y under tii.tls, on account of religion, to maintain
: ronnancy and fortitude, which may do honor to
religion, and recon^.mend it to the ciioice andcfleem
of other*.
SeFvM. XLIX-i Chrijlian Religion* 597
III. Paul fcnt to inform the Ephefians,not only
"what were his affairs, but " what he was doing"
how he employed himfelf in his confinement.
He fuffered not his time to pafs in reltlefs impa-
tience, or ufclcfs indolence. He knew how to be
contented in bonds He could ftill be active in
promoting the caufe of Chrill, and the falvation of
inen. He received all who came to him, and
preached to them the kingdom of God, and the
things which concerned the Lord Jefus, with all
confidence. He inUruBed his fellow prifoners, and,
in fome inflances, was fo happy as to reclaim them
from a vicious life, and bring them to the faith o
the gofpel. It was at Rome, in his bonds, that he
recovered Onefimus from a profligate courfe, and
made him, who in time pafl had been unpro"Qtable,
now profitable to all who were conneftcd with him-
He fpent much of his time in prayer for the churches.
He fays, " He prayed for them always without
ceafing nighl and day." He was induflrious in
writing to the churches, and to particular pcrfons.
Several of his epi files, befjdes this, were written,
when he wa^ in bonds. His confinement turned
to the furtherance of the gofpel, as it gave occafion.
for a number of mofl excellent epiftles, which are
of ftanding ufe and importance in the churches. If
Paul had only preached, we fhould, at this time,
fcarcely have known what he did preach. We
ihould not have been favored with thofe bookis,
which are fome of tlie moll inftru6Hve parts of holy
fcripture. llic v/ildom of God difpofcs things in
fuch a manner, as leads to theaccomplilhmentof his
own purpofes.
Tim.e fo pioufly and ufefully fpent, as Paul's
time was, may be pleafant, even in a prifon. He
was willing the churches lliould know what he did*
He was nut afliamed that his manner of life fhould
be m.ade public. Do not many fo fpend their time,
thdt thev are aimoll afhamed to review it them-
59^ Duties of ihe [Serm. XLIX.
fi Ives ; and would be more afhamed to let others
know, what they do ?
Paul's example teaches us, that we fliould do
good in every condition. Even confinement ex-
, cufcs not from woiks oF piety and beneficence.
Under particular circumftances we may be incapable
of the fervices, which we widi to perform; butper-^
haps, undn- thefe circumftances, we may do more
good, than if we were in that condi-tion of life,
which we think mod eligible, and moft favorable
to our ufcfuinefs. Let us only be folicitous to do
good, in every ftate. according to our ability ; and
thus leave it v*'ith God to order our afFairs, as his
wildom fees bed.
IV. When Paul fends Tychicus to Ephefus, and
io Coloflee, he gives him wiitten tt^ftimonials, that
he might be received of the churches, in the char-
a6ler of a iniLiifler. *' I fend Tychicus, who is a
beloved brother and faithful minifter in the Eord."
If you read, with attention, the A6ls, and the
Epiflks of (he apoHles, you will find, that they who
undertook to preach the gofpel, were approved and
fcparatcd to that work by men already in office ;
atid I hat thefe preachers, when they travelled a-
broad. carried with them written recommendations
from fomc known apoftlc, miuifter, or church.
Tl)l5 piecaution was taken, that the churches might
not be impofed upon by ignorant pretenders, or art-
ful deceivers.
Tiiis early example teaches us, that, whenever
niiiiiflcrs go forth to preach ihc gofpel, in places
wlicre their names and charatlers arc unknown,
\hry ouglit to exhibit proper evidences of their au-
thority (o preach, and ( f their good flanding in the
church cf Chvill ; and that, without iuch evidences,
tluv ou^ht net tt) be received in that facred char-
adcr. I'llie church of Kphelus is commended,
hrraul'e fiie irii d them, who faid they wereapolUes
-.id were i:ot, and found them liars. On the con-
SsRM. XLIX.J Chyiftian Religion. 599
(rary, the church of Thyatira is reprov^ed, becaufe
flie lufFered thofe to teach, who called themfelves
prophets, but could produce no teflimony in fup-
port of their charaler. The confequence of this
credulity and negligence was, that thefe pretended
prophets feduced the fervants of Chriil from the
purity and order of the gofpel.
The church of Chriil is a regular, organized
community. The work of miniiiers is to build up
this community in knowledge, peace and holinefs.
The qualifications for the miniliry, the manner of
introduction to the office, and the duii?s which be-
long to it, the gofpel has clearly fiated. We ire to
receive none as ambalfadors of Chrift, but thofe
who come to us, according to the order whicli he
has fettled. All are not teachers in his church :
He has given fome to be teachers. We are not to
fuppofe, that every man, at his own pleafure, may
aflume the of^ce, or that we are to acknowledge, in
the office, every man who does affume it. If any
man offers himfelf to us in the charadler of a Chrif-
tian teacher, on him it is incumbent to exhibit proof
of his Chnftian ftanding and official authority. -
If we give heed to every vain pretender, and coun-
tenance every bold intruder, we bring confufion in-
to the church, where all things ought to be done
decently and in order.
V. The miniUers of Chrift ought to al in con-
cert and unite their labors in building up his king-
dom.
Tychicus cooperates with Paul in the work of the
miniftry ; Paul therefore fends him to the churches
to which he himfelf had miniftered. and calls him.
a faithful minifler and fellow fervant in the Lord-
There ought to be, among n)ini{lers, unity of
aile6lion, cojiefpondence of defign. and concur-
rence of labors, Th<'re fhould be no contention
tor fuperioiity ; no undermining arts ; no attempts
^o magnify their importance at the exp^mfe of their
6oo Duties of the [Serm. XLIX.
brethrens' ufefulnefs. Paul would not enter into
the labors, or build on the fonndation of other
men. He would not ftretch himfelf beyond his
line. But then, in an orderly way, he would im-
part to, and receive from his brethren, all proper
afliftance in promoting the common caufe. Min-
illers ftiould ftrengthen the hands, and animate the
hearts of one another, and thus be fellow helpers
to the truth.
VI. Fidelity is an efTential part of the minifterial
charadler. Paul fays of Tychicus, "He is 2i faiths
Jul minifter." " It is required in Ilewards, that a
man be found f ait hfuL" Timothy is charged to
*' commit the things-which he had received, unto
faithful men."
The faithful minifier undertakes his work with
pure indentions and abides in it with conftancy,
even though he may meet with wordly difcourage-
ments. His governing aim is to approve himfelf
to God, and promote the effcn ial intereft of his
fellow men. He applies himfelf to the various du-
ties of hio ofEce with affiduity and diligence. He
fhuns not to declare the whole counfel of God.
He handles not the word of God deceitfully, but
ufcs great plainnefs of fpeech, and, by manifefta-
tion of the truth, commends himfelf to the con-
fcicnccs of his hearers. Such a faithful pallor,
when the great fhepherd fhail appear, will receive
the crown of life. Though his people fliould not
be gathered, yet he will be glorious in the eyes of
the Lord, and his God will be his ftrength.
VII. Paul fcnt Tychicus to theEphchans, " that
he might comfort their hearts."
The apofllc was in bonds for the gofpcl. Ap-
prehenfive, that thefe new converts might by his
fuffeiings be difcouraged in their religion, and
turned away from their profeflion, he fends this
mclfcnger to animate and confirm them. He fays,
in the third chapter, "I Paul, the prifoner of the
Serm. XLTX.] Chrijlian Religion, Cot
Lord for you Gentiles defire that ye faint not at
my tribulation for you, which is your glory. For
this caufe I bow my knees unto the Father of our
Lord Jefus Chiift, that he would grant you to be
ftrengthened with might by his Spirit in the inner
man" "I the prifoner of the Lord befeech you,
that ye walk worthy of the vocation v/herewith ye
are called." Tychicus was fenton the famedefign,
to comfort them under their grief for Paul's im-
prifonment, and to guard them againft any dif-
couraging apprehenfions from fo unhappy aa
event.
Miniflers are to ftrengthcn new converts and
young proftflTors to conftancy and perfeverance in
religion, by laying before them the comforting and
animatmg motives of the gofpel.
Chriflians often meet wih difcouragements from
external affliftions ^from ;he prelfure of tempta-
tions from the ftiengih of inward corruptions
from a confcioufnt-fs of infirmilv froui their un-
fuccefsfulnoCs in driving againft fm from the
want of bright evidences of their finctriiy from
the coldriels of their hearts in fpiritual duties and
from the inconftancy of their good relolutions.
We are to comfort delponding fouls, not by bold
pretentions to know their fpiritual ftaie and (heir
title to heaven, but by propofing to them thofe
fcriptural marks and characters, by which they
may prove their own heart?;, and judge their own
ftate. We are lo put th^m in ihc way to obtain
comfort, by affirting them in the trial of themfelves,
and by encouraging them to diligence and perfe-
verance in religion. We are to lead their minds
to the contemplation of the divine promifas, and to
inftruft ihem how they may apply thele promifes
to themi elves. We are to remind them of the a-
bundant grace of God, and invite their approach
to his throne for grace to help in time of need.
We are efpeeially to animate and flrengthen them
Pp3
002 Ditiies of the [Serm. XLIX.
from the particular promi fes, made to thofe who
patiently continue in well doing.
Minifters ftiould apply the comforts and terrors
of the gofpcl lo the proper charaflers ; and diredi
their hearers, on a drift examination of their own
hearts, to make the application for themfelves. If
we take upon us to apply promifes or threatenings to
^erjcns, inltead of charaflers, we fhall often mifapply
them, or if we give a falfe defcription of religion, we
Ihall lead our hearers to mifapply them. Thus we
Ihall bring on ourfelves the curie denounced againft
thofe corrupt teachers, '* who with their lies make the
hearts of the righteous fad, whom God hath not
made fad ; and; who ftrengthen the hands of the
wicked, tiiat he return not from his wicked way,
by promi fing him life."
Fmally : The Apoftle.here points out the way
in which Chiidians are to receive religious cot'n'-
fort. Thev are to abound in that pe^ce and love,
which are the fruirs of faith. " Peace be to the
brethren, and love with faith from God the Father,
and the Lord Jefus Chrifl."
They had a I read v profeffed their faith in the
gofpel of Ch'ift. The Apoflle prays, that, with
their farh, there might ht peace znd love. Thefe
are the genuine effects of truefai:h, and from thefe
fprmg rtligious comfort and joy. For the Thella-
lonian behevers Paul gives tharks, " remembering
thtir work of faith, and labor of love, and patience
oi hope/' Where faith works, love will alfo la-
bor, and hope will patiently wait for a reward. As
faiih increalcs, love will abound, and hope be
fircngthcned. Mence the Apoflle prays, "The
Tord make ycu to incrcafe and abound in love to-
ward one anoth'jr, and toward all men, to the end
he may eflablifh your h( arts unblameable in holinefs
before God, at the coming of our Lord fefus Chrift.''
*' The end of the commandment is charity out
of a pure heart, a good confcience and. faith ur-
S^RM. XLIX.] Chrijlian Religion, Soq
feigned." The gofpel by iJs precepts crjoins, by
its examples recomrnendo, and by its docliines
urges mutual love, as the nobleft branch of the
Chriflian temper ; and faith captivates the foiil in-
to obedience to the golpel by giving efficacy o i:s
precepts, examples and do6:rines. Love is fo ef-
fential to the religion of Chrift, that wheie it is
Tvanting, all pretentions to faith are vam. They
who by Chrift have believed in God, are faid *' to
have purified their fouls unto unfeigned lowo. of
the brethren."
Where faith operates, love will appear, a,ndpfac
will follow.
Love firft produces inward peace. It cxtinguifli -
es malice, envy, hatred, wrarh, revenge, and every
unfriendly paffion every unfocial feeling. It op-
erates by meeknefs under provocations hy the
forgivenefs of injuries by condcfcenfion in Cifes o?
controverfy by companion to the affli6lcd by
beneficence to the needy by rightcoufnefs in deal-
ings by tendernefs of mens' chara6lers bv joy
in the profperity of neighbors, and by a prompti-
tude in relieving the difheffes and promoting the
happinefs of mankind.
Such are the works and fruits of love ; and'
where this prevails there will be peace in the mind.
Of confequence, when this grace reigns among
Chriftians, there will be focial pejce. They wi!l
bear one another's burden, aod io fulfil the law of
Chrifl. They will be careful not to give of-
fence, either by real injuries, or unncceffary differ-
ences by obltinacy in theu" own opinions or a
contemptuous treatment of the opinions of others.
They will be flow to take ofllnce. They will not
creduloufly ftifpecl, or fu-Wenly relent injuries,
nor magnify into crimes their neighbors' trivial er-
rors. If a variance bappcrio, they will be forw.ird
ro make peace, by explaining iheir milconflruid'
behavior by retracing th*ir exceptionable v.'O.'d:;.
Pp 4
6o4 Duties of the [Serm. XLIX,
or aftions by liflening to overtures of accommo-
dation bv accepting reafonable conceffions and
by exercifing forbearance, where a diverfity of fen-
timent remains. They will ufe their friendly of-
fices to compofe differences among others, and to
tu'n away the anger which awakens contention.
TThey will ftudioufly avoid that open talebearing,
and that ftcret whifpering, which often feparates the
ncarcll friends.
Thus love produces peace, firft in thq breaft
where it dwells, and then in the fociety where it
reigns.
This fpirit of love brings religious comfort.
Love is comfortable in its immediate feelings,
and in its pacific influence. The Apoftle fays,
*' If there be any comfort of love, fulfil ye my joy,
ihat ye be like minded." The pleafures of fociety
fpring from peace and love.
Love brings comfort to rhe foul, as.it is an evi-
dence of godly fmccrity. " By this we know that
we have paffed from deaih to Mic. becaufe we love
the brethren." " By this fhall mankind know that
we are Chrifl's difciples, becaufe we love one an-
other." " In this the children of God are mani-
fefl, and the children of the devil : Whofoevcr doth
not righteoufncfs is not of God, neither he that
joveth not his brother." " Let us love, not in word
and in tongue, but in deed and in truth hereby
wc know that we are of the truth, and fhall affure
our hearts before God."
If wc would enjoy che comfort, we muft mainu-
tain the temper of religion. To look for r' ligious
comfort in any other way, is contrary to the defign.
of the gofpel. And comfort, that comes in any-
other way, is dclufive and tranfient. Th3 joy of
the hypocrite ii. but for a moment.
Peace and love come from God. They are the
fruits of his Spirit. While we attend to the pre-
c(^pts and doftrincs of t.be gofpel for inftruftionic,
Serm. XLIX.] Chrljlian Religion, 605
and excitement to our duty, we muft pray for the
work of the divine Spirit in our fouls, to form them
more and more to the. temper of peace and love,
and thus to fill them with hope and joy.
The wifdom, which is pure, peaceable, gentle,
eafy to be intreated, full of mercy and good fruits,
is w) dcm from above. If we lack wifdom, let us
afk it of God, who giveth liberally and upbraideth
not ; remembering, that every good gift, and every
perfe6i; gift cometh down from above, from the Fa-
ther of lights, with whom is no variablenefs, nor
fhadow of turning.
If we of his good will have been begotten by the
word of truth, it is that we may be a kind of firfl-
fruits of his creatures. Let us therefore be fwift
to hear, flow to fpeak, flow to wrath ; for the wrath,
of man worketh not the righteoufnefs of God. And
let us lay apart all fikhinefs and fuperfluity of
naughtinefs, and receive with meeknefs the ingraft-
ed word, which is able to fave our fouls.
Thus may peace and love with faith be multi-
plied to us, from God the Fatjier and the Lord Je-
fus Chn^i.' Amm.
SERMON L.
EPHESIAXS vi. 24.
Grace he xvUh all them that love our Lord Jffus Chrijl
in. fincerity,
oT. PAUL, though a man of liberal
education, feems not to have been expert in writ-
ing the Greek charaders ; for which reafon heufu-
aily employed an amanuenfis. lie fpeaks of it as
fomcthing extrao-rdinrfiry for him to write with his,
own hand, a letter fo large as that to the Galatians.
But though lie ufually di6lated his letters to a
Scribe, yet he always took care to fubjoin to them,
with his own hand, a form of falutation, by which
the gcnuinenefs of (hem was afccrtained. His fcc-
ond epiftlc to the Thelfalonians he thus concludes,
" The falutation of Paul, 101111 mine own hand,"
a hand well known, or eafy to be known by com-
paring it with liis other writings, "which is the
token in e\cry letter, fo I write : The grace of our
Lord Jcfas Chrifl be with jou." When this falu-
tation, in Paul's.I^and, was fecn at the clofe of an
t pi file, It was known that the epiflle was from,
him.
As Paul, fo doubtlcfs the other f,;crcd writerr;,
fool: ir\mcdijte care to piove their works to be
f c uui." '. and to p!e\-cin Ipuiious writings fiom be-
Serm. L.] Chrijlian Religion. 6oy
ing palmed on the churches under their names.
Hence we may conclude, that the churches frvm
the beginning, had fufficient evidence, that the fac-
red books were writttn by the men, whofe names
they bear.
The books of the New Teftamcnt appear to have
been written in the time wh^n their reputed au-
thors lived. Th y were at that lime publicly
known and received as the genuine works of thole
men. They were acknowledged as fuch in the
next age, both by friends and enemies. They have
been conveyed to us by an uninterrupted leries of
vouchers. They mull therefore be regarded as the
genuine works of the men, to whom they aie af-
cribed.
This fignature, which Paul affixes to his epiftles,
fpeaks the goodncfs and benevolence of his heart.
*' The love of Chrift be with you all." But while
he wilhes to all the grace of Chrifl; for their eternal
falvation he reminds them, that in order to ob-
tain this grace, they mufl love the Author of it in
fincerit3^ " If any man love not cur Lord Jefus
Chrifl, he will be accurfed when the Lord (liali
come/'
Our text leads us to confider, in what rerpe6ljJ
Ghrift is an objeB of our love what it is to love
him in fincerity how a fincere love to Chrifl will
difcovcr itfelf and the bened.Hion conne6led with
this love.
L We will confider on what accounts Chrill is
entitled to our love.
Love, which is the inclination and attachment of
the foul toward an objedl, fuppofes an apprehen-
fion of fomething which is good and excellent in
that objetl:.
Jefus Chrift once dwelt on earth, and there wej;e
thofe who law him and beheld his glory. But he
is now gone to the invifjbh? wcrld^ on! we behold
6o8 Dutiei of the [Serm. L*
him only by faith : And the ground of our faith is
the exhibition made of him in the gofpel.
Chrift is a divine perfon. The fcripture calls
him " the true God ;" afcribes to him divine per-
fections and works, and pays him religious honors.
Love to him, in this view of him, is the fame as
love to God ; for, in refpeft of his divine nature,
*' He and the Father are one."
The gofpel teaches us, that God was. manifeft in
the fivfli" that " the word was made flefh, and
^vvelt with men" that "in Chrift dwelt ihe ful-
nefs of the godhead bodily." In the man Chrift
Jefus, appeared every virtuous quality which can
dignify and adorn human nature. Benevolence,
humility, condefcenfion, patience, refignation, for-
titude, contempt of the world and a heavenly con-
verfation, were confpicuous in. his chara6ler. In this
vizv^ he is an objeft worthy of our love : And love,
regarding him in this charafter, is the fame "as love
to our fellow Chriftians, only with the diff^erence
refuLing from the want of that perfection in them,
which we contemplate in him.
The Apoftle fays, " No man hath fecn God at
any time ; the only begotten Son, who is in the
bofom of the Father, hath declared him." As God
is a Spirit invifible to the eve of fenfe, we can have
no dircCl view of him : liut in Jefus Chrift, who
became man, the divine charaCler is rendered vifi-
ble. Ari immediate difplay of the glory of God
would overpower our feeble nature : In Chrift the
glory of God ftiines upon us in a fott and gentle
light, being kindly mitigated in paffing through
the veil of his flcOi. He is " the mighty God :"
But as he appears in human flefh, the terrors of
divinity are prevented. He, as God, is full of
power and juflicc ; but, as man, he can be touch-
ed with the feeling of our infirmities. As God, he
IS infinitely above us ; but as man, he is familiar
tij ns^ The bright beani"? of divine glory, thus
Serm. L.] Chriftian Religion. 609
blended with the fofter rays of human virtue, ex-
hibit to our view an objeft of peculiar amiablenefs
and delight.
Farther : Chrill's mediatorial offices entitle him
to our love.
A fenfe of our wants adds worth to an objeft
fuited to relieve them. An apprehenfion of our
guilty and helplefs condition in ourfelves, will
lead us to efleem and admire Chrift in the charac-
ter of a Redeemer. When Paul perceived the
vanity of that righteoufnefs of his own, in which
once he trufted, he could fuEFer the lofs of all
things to win Chrift, and be found in him.
Jefus is luch a Savior as we jieed. His offices
and powers are adapted to our weaknefles and ne-
ceffitits. Confcious of gui't, we m.iy rely on his
aionement for pardm. Surrounded with enemies,
we may apply to his po.ver for protedlion. PreiT-
ed with afflr61ion, we may lean on his grace for
fupport. Feeling our weaknefs, we may repair to
his throne for help. Senfible of our unwoi thinefs,
we may come before God in his name. It hath
pleafed the Father, that in him all fulnefs fhould
d'vell ; and of his fulnefs we may all receive even
grace for grace. In this view of Chrift, as a fuffi-
cient and fuitable Savior, love operates by com-
placence and joy.
Again : Chrifl is an obje6l of our love on ac-
count of his kindnefs to us. " We love him, be-
caufe he firft loved us." *' We know his grace,
that, though he was rich, yet for our fakes he be-
came poor, that we through his poverty might be
rich." When we contemplate this heavenly friend,
early covenanting with the Father to make his foul
an offering for fin, and in the fulnefs of time afl'um-
ing our nature, fubmitting to labor and forrow,
enduring the contradiction of fmners, bearing our
fms in his body, fuffering a dreadful death in our
place, rifing from the dead and afcending to heav-
6io Dalies of tfie [Srm. L,
en as our forerunner and interceflbr, fhall we not ad-
mire fuch high and unexampled goodnefs ? " Wor-
thy is the Lamb that was flain to receive honor,
and glory, and bleiTing, for he hath redeemed us
to God by his blood/' Love contemplating Chrift
as a divine bencfaftor, operates in a way of grati-
tude and hope.
IL The ApoRle inferts an elTential qualification
of love to Chrift, which is Jincerity.
The fincenty of our love implies, that it be
real, univerfal, fupremc, perfevering and a6live.
Our love to Chrid mull be real, not pretended.
There are fome, who, while they profefs to efteem
him, are in heart enemies to him. True love is a
temper conformed to his gofpel, and aflimilated to
his charntler. While the love of fin reigns in us.
we fnall not embrace him as one who came to fave
us from fin. As a Savior from miiery he may ap-
pear defirablc, but as a Savior from fin he is lovc^
ly to thole only who hate fin, and long for deliver-
ance from it.
Our love to Chiift mufl: he univerfal ; it muft
refpe6l his whole character. Many, when they
confidcr him as one who came to ranfom the guilty
from dclbutlion, rejoice in him, and are pleafed
iviih the thought, that luch a Savior has appeared.
But when they view him as the ruler and judge of
mm, as one wlio commands all men to repent,
xvho has revealed the wrath of God againfl all im-
penitent finners ; their hearts rife againfl him, and
ihcir invvaid language is, " We will not hava this
TiM'.n to rtip^n over us." The true believer regards
and loves Chrifl in the view in which the gofpel
< xhibits him. not only as a redeemer from mifcry,
iait as a teacher of righleoufnefs ; not only as a
jiropiiiaiion for fin, but as a pattern of. holi: efs.
He not only appr;cia"cs Chrill's gracious promiics,
but jufiilics his awful threatetjiiigs ; and he de-
iircs as well to be fan6i)iicd from his pollutions by
Serm. L.] Chrijlian Religioiu 6it
the influence of Chrift's grace, as to be faved from
wrath by the morit of his blood.
Sincere love to Chrifl is fupreme. It gives him
the preference to all earthly interefts and connex-
ions. Thus the Savior himfelf has taught us, " He
that loveth father or mother, fon or daughter more
than me, is not worthy of me." "If any man
come to me, and hate not," or do not comparative-
ly difelleem " his father, and mother, and wife, and
children, and brethren, and liftei'S, yea, and his
own life alfo, he cannot be my difciplc." We mull
love Chrill more than thefe.
Sincere love is perfevering. It holds out againll
temptaiions, lives amidft, worldly cares and oper-
ates in times of afflilion. It is a flame, which wa-
ters cannot quench, nor floods drown. They
whom Chiifl; owns as his difciples. are fuch as con-
tinue in his love fuch as abide in him, and have
bis ivoid abiding in them.
Finally : True love to Chrill is aBive. It is not
a cold and indolent opinion of him ; but fuch a
fer.fible regard to him as inicrefts the heart, and
influences the life. There is " the labor of love,"
as well as " the work of faith." I proceed to
fhew,
III. How fincere love to Chrifl will difcover it-
fclf.
This vvill make us careful to pleqfe him Our
obedience is the proper evidence of a regard for his
.character. " If a man love me," fays he, " he will
keep may layings : He that loveth me not, kcep-
eth not my words. Ye are my friends, if ye do
whaifoever I command you."
This holy principle will be accompanied with
huviility. When we difcern the aroiablenefs of
Cbriirs character, we fhall think foberly of our
own. When we fee what human nature was in
hini, we (hall be afhamed to think, what it is in us.
Our value for his favor will awaken a cautious
^12 Duties of the [Serm. L
fear, left we fail of it. Paul, under the influence
of this principle, wasjealous of hi*nfelf, left by any
means he Ihould be a caftaway.
We are fond of imitating thofe whom we love.
If we love Chrift, we (hall follow his fteps, and
walk as he walked.
Our love to him will animate us to promote his
imerell, and oppofe his enemies. He has purchaf-
ed a church with his blood. For the fake of this
he is made head over all things. The enlargement
of his church, the increafe of converts to his relig-
ion, the fpread and influence of his gofpel, the
p!omotion of knowledge and holinefs, peace
and charity, and the fuppreffion of wickednefs and
error, are intereds which he much regards. To
advance thele interefts, we are to be workers to-
gether with him. We are to profefs our fubmif-
hon to his government, and belief of his gofpel.
We are to bear teilimony againfl the corrupt opin-
ions and prafiliccs of the world. We are to em-
ploy our infhiencc for the reformation and en-
largement of his kingdom, and for the encourage-
ment and confirmation of thofe who would join
themfcivcs to it. We are to Rudy the things which
make for peace, and by which we may edify one
another. Tiius we are to exprefs our love to the
Savior. When Peter profeiTcd his love, Chrift faid
to him, " I'eed my lambs iced my flieep."
We are to flicw our love to the Savior by doing
good to his nr.edy bre.ihren and friends, Thefe we
have ah\'ays widi us, and whenfoever we will, we
may do them good. And the good which wc do
to them, he will accept aa done to himfelf. And
thcfmalleit chaiity performed in his name, will in
no wife lole its reward.
This principle will cxprcfs i felf in a devout at--
ttndance on his ordinances, efpecially on that which
he inilituted to awaken and perpetua-fe the remem-
brance of his dying love. As ablcnt friends delight
Sa!M. L.] Chrijlian Religion, Sig
to reciprocate tokens of fidelity and affeftion, fo
the fincere difciples of Jefus love to maintain a
correfpondence wiih him by a religious obfervance
of his day, and a pious celebration of his vvorlhip.
They rejoice with thofe who fay, " Come, let us go
up to the houfe of the Lord ; he will teach us his
ways, and we will walk in his paths." They love
the afifemblies of the faints, becaufeChrift has prom-
ifed, that he will be in the midft of them.
Love often looks beyond this world to that glo-
rious (late, where the Redeemer is gone, and antic-
ipates the happinefs to be enjoyed in his prefence.
It is a part of the charaler of the faints, that "they
love his appearing and kingdom, have their con-
verfation in heaven, and thence look and wait for
the Savior." Love to him will indeed make us
willing to abide in the flelh, as long as his fervice
requires ; and while our minds are clouded with
doubts, we fhall choofe to abide, becaufe we fear
the confequence of a departure. But whatever in-
terefts call our attention to this world, and whatever
fears darken our palTage to the other, ftiil, if love
reigns and operates in us, we Ihall efteem it good
to be withChrift; we fhall longfor brighter difplays
t)f his glory, and flronger evidence of our fmcerity ;
we fhall afpire toward heaven, fhall give diligence
to the full affurance of hope, and follow them,,who
through faiih and patience inherit the promifes.
Thefe are the genuine operations of love toChrifl:.
IV. We will confider the benediction conne6led
with this temper, it is called grace, di term of large
and glorious import. It comprehends all the bief-
fmgs, which the gofpel reveals to the fons of men,
and promifes to the faithful in Chrift.
One great privilegecontainedin this gra.cels jiifiijz-
cation before God. Through faith, which works by
love, weare juflified freely by grace; and being jufti-
fied by faith w havepeace with God through our Lord
Jefus Chrift, and rejoice in hope of theglorv of God,
<5i4 Duties of the [Serm. L,
Another privilege is the prefence of the Divine
Spirit. Chrift fays to his difciples, " If ye love
me, keep my commandments, and I will pray the
Father, and be fliall give you another comforter,
even the Spirit of truth, whom the Father will fend
in my name. He fhall abide with you forever."
The Spirit often makes his vifits to finncrs in away
ol^ convidlion and awakening. Hence Chrift fays,
''Beho'd, 1 fland at the door and knock; if any
man h ar my voice and open the door, I will come
in to him." But with thofe who love him he makes
his abode t* Cvmifoit ihem in their afilidions, guide
them in tlieir d ubis, afTiH: thsm in their duties,
and preferv", them through all their dangers unto
eternal life. Chrillhas promifed, "They fhall never
pcrifh, and nonefliill ohickthem out ot his hands."
The^ who love Chrift have free acctfs to the
throne of grace, and a promife, that they (hall be
heard and accepted there, "By him they have ac-
ce's by faith into that grace, in which they ftand."
' If they abide in him, they may afk what they
will, and it fhall be done unto them." We muft
remember, however, that there is a limitation of
the piomife. " If we alk any thing according to his
will, he heareth us ; and if he hear us whatfoever
we afic.ive have the petitions which wedefire of him."
I'lnallv" : Tiiey who love Chrifl in fincerity, will
icccive I he p/ift of a kappy immortaliiy. There is a
crown of life, whicii the Lord has pipmifed to
them, who love him a crown of righleoufnefs,
wliich he will f^ive to all who love his appearing.
Tins gr. ice pafies- all underflanding. "Eye hath
noi l< en. nor ear heard, neither have entered into
the h'Mrt of inan ihe things, which God hath pre-
pared for them who love him."
Mow happy are the fouls, who love our Lord
|t'!us Chrifl in finccrilv ! They arc delivered from
the wrath to co:ne. Th^y are redeemed from the
riirle of the lav.^ 7'Jiev are within the protcdtion of
diMne grace and under tlic fecurity of an immutable
Serm. L.] Chrijlian Religion. 61^
promife. They will, indeed, meet with affli6lions,
while they are in the flefli ; but all things are working,
for their good, and nothing will feparate them iron?
the I've of God, which is in Chriftjefus their Lord*
This happinefs is not confined to any particular
family, nation or age, but extended to all who lov6
the Redeemer. In him there is no diltin6tion of
Jew or Gentile, male or female, b jnd or free ; but
all are one in him.
When a certain perfon, hearing Jefus teach, ex-
claimed, "BlelTed is file who bare thee," he replied,
" Yea, rather bleffed are they, who hear the word
of God and keep it." In his charaler as a Savior,
he gave no preference to his relatives according to
the flefli ; but declared, " Whofoever fliaH do the
will of my Father who is in heaven, the fame is
my brother, and filler and mother."
Let us often place the Lord Jefus before our
eyes, and contemplate his Spirit, do6lrines and
woiks, his fuffcrings, rerurre6lion and interceifion.
Let us view him as reprefented in his word and in,
his ordinances, and by frequent cout'erfe with hitn
increafe and ftrengthen our love to him.
Let us prove the fincerity of our love by obeying
his precepts, promoting his interell, imitating his
example, encouraging his friends,, oppofing his en-
emies, and attending on his ordinances. And let
us reiTiCmber, that it is not merely by calling him
our hojjftif^nd by eating and drinking in his pref-
ence, bTi\^ralher by 'doing his will, that we prove
the fincerity of our love, and afcertain our title to
his kingdom.
CONCLUSION.
I have now finiihed that feries of difcourfes,
which I propofed to deliver to you upon this rich
and excellent LpiOIe of Paul !0 the Ephefians. I
have endeavored lo explain fuch paiGTa ges as feeraed
obfcure. have marked the connexion of one part
with another, and have pointed out the inflruOions
which the epiflle itfelf naturally fiiggefled. I have
ihB Duties of the, i3c, [Serm. L
imed to give Paul's fentiments in a plain and fa-
niliar manner, and to introduce him into the pul-
>it preaching the fame gofpel, which he preached
n Ephefus.
la the courfe of thefe meditations, all the great
io6lrines and duties of the chriftian fyf^^m have
come in oar way; for the epiftle is a compendium
of th-: gofpel. It teaches us the fall and apoftacy
of man, and God's purpofe concerning his redemp-
tion ; the chara6ler of the Redeemer, and the man-
ner in which he executed his work; the operation
of the divine Spirit in applying this redemption ;
the nature and defign of the chnftian church, and
of the gofp'^l miniftrv ; the vari')us duties which
we ovve to Gad, tojefus Chrift, to the Divine Spirit,
to mmkind, to oar fellow Chrillians, and to our-
felves ; how we fhould regard the things of this
world, and the things of the world to come ; how
we ftiould conduct in our fecular calling and in all
the particular relations of life ; how we fhould be-
have in times of afHi6lion and temptation; and
how we may enjoy the comforts of religion here,
and fecure the rewards of it hereafter.
It becomes us to inquire, what improvement we
have made in knowledge and piety, while we have
been attending to this epiftle, and whether we have
more deeply imbibed the fpirit and fentiment,which
it has poured upon us.
In order to the recolle6lion of what' we have
heard, it may be ufeful, that we fit down/a'ndread
over this epiftle with clofe attention and felf appli-
cation, with fervent prayer for the guidance of that
Spirit, which leads into all truth, and with humble
concern, that our hearts may be moulded into the
temper here defcribed.
And God grant, that we may abound more and
more in knowledge and in all judgmeiit, that we
may approve the things which are excellent, and
may be fincere and without offence until the dajr
of Chrift. AMEN.
LMVLRSITV Ol- CALIFORNIA, LOS ANGELES
THE UNIVERSITY LIBRARY
This book is DUE on the last date stamped below
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THE LIBRARY
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^^^^95 Lathrop -
I^34v A view oT~the
doctrines and
duties of the-Chris^B^
religion .
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