ia 
 
 EJ?
 
 PRACTICAL SERMONS 
 
 BY THE LATE 
 
 REV. JOSEPH MILNER, M. A, 
 
 MASTER OF THE GRAMMAR SCHOOL, 
 
 And Vicar of the Hoi/ Trinity Church, 
 IN KINGSTON UPON HULL. 
 
 TO WHICH IS PREFIXED, 
 
 AN ACCOUNT OF THE 
 
 LIFE AND CHARACTER OF THE AUTHOR. 
 REVISED AND CORRECTED, 
 
 BY THE REV, ISAAC MILNER, D. D. 
 
 DEAN OF CARLISLE, 
 AND MASTER OF QUEEN'S COLLEGE, CAMBRIDGE. 
 
 Large Additions are made to the Life of the Author. 
 
 AND 
 
 Tico Sermons not published in the first Edition* 
 
 THIRD EDITION. 
 
 bonbon. 
 
 Printed by J. & E. Hodson, Cross-street, HatWn Grden. 
 
 E. MATHEAVi, 18, STRAND; AND J. DEIGUTON, 
 CAMBRIDGE. 
 
 1804. 
 
 Price 85. boards* 
 <Zntmt> at &tationer
 
 CONTENTS, 
 
 UFE OF THE AUTHOR, p. i. 
 
 SERMON I. 
 
 ORIGINAL SIN, 
 
 GEN. viii. 21. 
 
 The imagination of mans heart is evil from 
 his youth. --------- Page i 
 
 SERMON II. 
 
 THE CHURCH OF GOD CONFESSING 
 HER GUILT AND DEPRAVITY. 
 
 ISAIAH Ixiv. 6, 7. 
 
 But we are all as an unclean thing, and all 
 our righteousnesses are as filthy rags, and 
 we all do fade as a leaf, and our iniquities, 
 like the ivind, have taken us away. And 
 there is none that calleth upon thy name 
 that stirreth up himself to take hold of thee : 
 for thou hast hid thy face from us, and hast 
 consumed us, because of our iniquities. - J 5
 
 CONTENTS. 
 
 SERMON III. 
 
 JESUS CHRIST, AN UNSPEAKABLE 
 GIFT. 
 
 2 CORINTHIANS ix. 15. 
 Thanks be unto God for his unspeakable Gift. p. 29 
 
 SERMON IV, 
 THE NATURE OF FAITH. 
 
 HEB. xi. 1. 
 
 2?ow faith is the substance of things hoped for, 
 the evidence of things not seen. - 47 
 
 SERMON V. 
 
 THE CASE OP PHARAOH, A WARNING 
 TO STUBBORN SINNERS. 
 
 EXODUS x. 3. 
 
 Thus saith the Lord God of the Hebreics, how 
 long zvilt thou refuse to humble thyself be- 
 fore me? --,-- 63
 
 CONTENTS, 
 
 SERMON VI. 
 
 LOWLINESS RECOMMENDED FROM 
 THE EXAMPLE OF CHRIST. 
 
 PHILIP, ii. 3, 4, 5. 
 
 Let nothing be done through strife, or vain 
 [l@ni, but in lowliness of mind let each es- 
 
 O *J ** 
 
 teem other better than themselves. Look not 
 every man on his own things, but every man 
 also on the things of others. Let this mind 
 be in you, which ivas also in Christ Jesus, p. 76 
 
 SERMON VII. 
 JACOB BLESSING THE SONS OF JOSEPH. 
 
 GEN. xlviii. 15, 16. 
 
 And he blessed Joseph, and said, God, before 
 whom my Fathers Abraham and Isaac did 
 walk, the God which fed me all my life 
 long unto this day, the angel which redeem- 
 ed me from all evil, bless the lads. 90 
 
 SERMON VIII. 
 
 THE DUTY AND USES OF RELIGIOUS 
 FASTING. 
 
 JOEL ii. 22. 
 
 Therefore also now, saith the Lord, turn 
 ye even to me with all your heart, and 
 with fasting, and with weeping, and with 
 mourning. .--... 104
 
 CONTENTS. 
 
 SERMON IX. 
 
 THE COMMUNION OFFICE OF THE; 
 CHURCH OF ENGLAND CONSI, 
 DERED. 
 
 1 COR. x. 16, 17. 
 
 The cup of blessing which ive bless, is it not the 
 communion of the blood of Christ? The 
 bread which ive break, is it not the commu- 
 nion of the body of Christ? For we being 
 many are one bread, and one body : for we 
 are all partakers of that one bread. - p. 1 17 
 
 SERMON X. 
 
 THE CHARACTER AND PRAYER OF 
 SAMSON. 
 
 JUDGES xv. 18. 
 
 And he was sore athirst, and called on the 
 Lord, and said, Thou hast given this great 
 deliverance into the hand of thy servant : 
 and noiv shall I die for thirst, and fall into 
 the hand of the uncircumcised ? - 1 3 3 
 
 SERMON XI. 
 
 THE NATURE AND CURE OF 
 SLOTHFULNESS. 
 
 PROV. xv. 19. 
 
 The way of the slothful man is as an hedge of 
 thorns: but the way of the righteous is 
 made plain. - - 151
 
 CONTENTS. 
 
 SERMON XII. 
 
 THE CHARACTER AND CONDUCT 
 OFJOSIAH. 
 
 2 KINGS xxii. 19. 
 
 Because thine heart was tender ; and thou hast 
 humbled thyself before the Lord, when thou 
 heardest what I spake against this place,, 
 and against the inhabitants thereof, that 
 they should become a desolation and a curse , 
 and hast rent thy clothes, and wept before 
 me: I also have heard thee, sailh the 
 Lord. - - p. 163 
 
 SERMON XIII. 
 
 LOVE OF THE BRETHREN, AN EVI- 
 DENCE OF A STATE OF SALVATION. 
 
 1 JOHN iii. 14. 
 
 We know that ice hare passed from death unto 
 life, because we lore I he Brethren : he that 
 loveth not his Brother, abideth in death. - 178 
 
 SERMON XIV. 
 THE DOCTRINE OF PROVIDENCE. 
 
 MAT. x. 29, 30. 
 
 Are not two sparrows sold for a far thing? and 
 one of them shall not fall on the ground 
 without your Father. Bid the rery hairs 
 of your head, arc all numbered. - - - 192
 
 CONTENTS. 
 
 SERMON XV. 
 
 FAMILY INSTRUCTION, RECOM- 
 MENDED FROM THE EXAMPLE 
 OF ABRAHAM. 
 
 GENESIS xviii. 19. 
 
 For I know him, that lie will command hi* 
 children, and his houshold after him, and 
 they shall keep the way of the Lord, to do 
 justice and judgment ; that the Lord may 
 bring upon Abraham that which he hath 
 spoken of him. ----- - p. 209 
 
 SERMON XVI. 
 THE LIFE OF FAITH. 
 
 HABAKKUK i. 3, 4. 
 
 For the vision is yet for an appointed time, but 
 at the end it shall speak, and not lie ." 
 /hough if tarry, wait for it y became it wilt 
 surely come, it wi/l not tarry. Behold, his 
 soul which is lifted up, is not upright in 
 him: but the just shall live by his faith. - 22:'.
 
 CONTENTS. 
 
 SERMON XVII. 
 THE CHARACTER OF SAUL. 
 
 1 SAM. xv. 30. 
 
 Then he said, I have sinned ; ytt honour me 
 ?2ow, I pray thee, before the elders of my 
 
 people, and before Israel, and turn again 
 with me, that I may worship the Lord 
 
 thy God p. 238 
 
 SERMON XVIII. 
 
 THE CHARACTER AND FAITH OF 
 DAVID. 
 
 1 SAMUEL xxx. 6. 
 
 $ut David encouraged himself in the Lord 
 his God. - - 253 
 
 SERMON XIX. 
 
 ST. PAUL'S EXPERIENCE IN THE 
 SCHOOL OF CHRIST. 
 
 PHILIP, iii. 12. 
 
 Not as though I had already attained, either 
 zcere already perfect : but I follow after, if ' 
 that I may apprehend that, for which also 
 
 - / am apprehended of Christ Jesus. - -..2.67 
 
 b
 
 CONTENTS. 
 
 SERMON XX. 
 THE SONG OF SIMEON. 
 
 LUKE ii. 26. 
 
 And it was revealed unto him by the Holy 
 Ghost, that lie should not see death, before 
 he had seen the Lord's Christ. - - p. 283 
 
 SERMON XXI. 
 
 THE PORTION OF THE MEN OF THE 
 WORLD, AND THE HOPE OF THE 
 GODLY. 
 
 PSALM xvii. 14, 15. 
 
 Men of the world, which have their portion 
 in this life, and whose belly thou t fillest with 
 thy hid treasure: they are full of children, 
 and leave the rest of their substance to their 
 babes. As for me, I will behold thy pre- 
 sence in righteousness: I shall be satisfied, 
 when I awake, with thy likeness. - - 297 
 
 SERMON XXII. 
 THE BRAZEN SERPENT. 
 
 JOHN iii. 14, 15. 
 
 And as Moses lifted up the Serpent in the 
 wilderness, even so must the Son of Man be 
 lifted up: that Zvhosoever believeth in him 
 should not perisli, but have eternal life. - 312
 
 CONTENTS. 
 
 SERMON XXIII. 
 
 ST. PETER's COURAGE; AND HIS WANT 
 OF FAITH. 
 
 MATTHEW xiv. 28. 
 
 And Peter anszvercd him and said, Lord, if 
 it be tltou, bid -me come unto thee on the 
 zvater. - - p. 335
 
 LIFE OF THE AUTHOR, 
 
 BY THE 
 
 REV. ISAAC MILNER, D.D. 
 
 IT is a common and a just observation, that the 
 characters of deceased persons are often over- 
 valued, and adorned with imaginary excellen- 
 cies, by their surviving friends. The writer of 
 this short narrative of Mr. Milner's life does not 
 pretend to be free from partiality. On the con- 
 trary, he feels and acknowledges its force; but, 
 it is his express intention to guard against its in- 
 fluence and operation as much as possible. His 
 principal object is, to instruct, exhort, and admo- 
 nish the living, by calling their attention to the 
 example of the dead. And if, while he does this, 
 Le may be permitted to gratify the affectionate 
 feelings of the inhabitants of a large and popu- 
 lous town where Mr. Milner lived, by recording a 
 few remarkable particulars respecting his life and 
 conduct, he will accomplish his utmost wishes*. 
 
 * A Life of Mr. Milder, composed by his friend Mr. 
 Stillingfieet, was communicated to the Rev. Dr. Isaac Milner, 
 the writer of this Narrative, with full leave to make what- 
 ever use he pleased of it. Every thing Mr. Stilling;leet says 
 in this Life is strictly true; but his unbounded aflection for 
 Mr. Milrtcr leads him, sometimes, to express himself in terms, 
 which will be suspected of partiality. The writer's first in- 
 tention was to have kept the account, which Mr. Stillingfleet 
 was so kind as to transmit to him, perfectly distin6l from his 
 own; but finding that this plan would make a good deal of 
 repetition unavoidable, he relinquished it as inconvenient, 
 and has availed himself of the liberty given him, by freely 
 inixitig both accounts, just as it happened to suit. He finds 
 it impossible to express the gratitude which he teels towards 
 that truly affectionate and excellent person. 
 
 a The
 
 The detail of the particulars he has in view 
 will not, it is hoped, fatigue the reader, or dis- 
 gust him by their insignificance. 
 
 Joseph Milner was born in the neighbourhood 
 of Leeds, on the 2d of January, 1744, and was 
 a sound and healthy child, during the first two 
 or three years of his life. The measles seem to 
 have affected his constitution permanently. He 
 recovered from that disorder with great difficulty. 
 His life was in a precarious state for the space of 
 eight or ten years; and though the vigor of his 
 natural stamina checked the progress of his com- 
 plaints, till he was nearly forty or forty-five years 
 old, there is reason to believe that during all that 
 time he was never THOROUGHLY well in the 
 lungs. 
 
 His bodily infirmities, and particularly an early 
 disposition to asthma, rendered him utterly in- 
 capable of mixing with his school-fellows in their 
 plays and diversions. While THEY were very 
 properly acquiring strength of constitution, by 
 bodily exercise and feats of activity in the open 
 air,- he was doing the best he could, amusing 
 himself in the closet with a book, preparing him- 
 self for the lessons of his schoolmaster, and 
 exercising his memory in a variety of ways. 
 
 The Rev. Mr. Moore, Usher of the Grammar 
 School of Leeds, and afterwards Head-Master of 
 the same, was his classical instructor, from a 
 child, till he went to the University. He was 
 an orthodox divine, and well skilled in the 
 learned languages. Moreover, he excelled in the 
 art of communicating knowledge, and was an 
 admirable discerner of genius and capacity. 
 
 The extraordinary talents of Milner could not 
 long escape the observation of a person of this 
 
 sort;
 
 sort j and accordingly he began to pay particular 
 attention to him before he was nine years of age. 
 This attention was increased, and also became 
 mixed with kindness and concern on account of 
 the extreme bad health of the boy, and the nar- 
 row circumstances of his parents. The School- 
 master soon saw there was no prospect of his 
 scholar's acquiring a comfortable maintenance 
 in any way, except by learning; and there is rea- 
 son to believe, that he formed a very early resolu- 
 tion of doing his utmost to encourage him, and 
 bring him fotward, in case the boy should live. 
 He apprized Milner's parents of their son's great 
 abilities, and of the nature of the case in general; 
 but, did not much explain his own intentions or 
 real hopes at that time. He constantly, however, 
 pressed them to persevere in keeping him at 
 school^ and never to think of any thing else for 
 him but some literary employment. 
 
 Joseph Milner had no great turn for arith- 
 metic, or for the mathematics in general. The 
 strength, both of his parts and of his taste, dis- 
 covered themselves, at a very early period, in 
 the study of Greek and Latin, and in composition 
 both in prose and verse in his own language, 
 His memory was unparalleled. The writer of 
 this narrative has heard of prodigies in that way, 
 but never saw HIS equal, among the numerous 
 persons of science and literature with whom he 
 has been acquainted. 
 
 His memory retained its strength to the end of 
 his life ; for though he himself used to say that it 
 was not so retentive as it had been, nobody else 
 perceived any decay or alteration in that great 
 and useful faculty. -He has often been tried by 
 having a single verse read to him from those parts 
 a 2 of
 
 of the Old Testament which are less familiar to 
 most persons; and he never failed to point out 
 the place or near it. And so in profane history, 
 The writer has frequently taken up Grey's ME- 
 MORIA TECHNICA, and made experiments upon 
 his Brother's memory, by enquiring after such 
 persons and things as seemed the most remote 
 from common reading, and the event always 
 appeared the more surprising, because Mr. Mil- 
 ner satisfied all enquiries ot this kind, without 
 the least assistance from any MEMORIA TECH- 
 NICA, by connecting together numerous facts in 
 chronological order, and by tracing in that way 
 the object he had in view, till he had settled in 
 his own mind the time of its existence within 
 one, two, or perhaps three years. By shewing, 
 in the way just mentioned, the absolute impossi- 
 bility of a point in dispute, he has often been 
 known to correct the positive and precise asser- 
 tions of learned men in chronological matters, 
 who 'had either too much relied on their artificial 
 helps, or perhaps had mistaken the meaning of 
 5ome memorial mark of great consequence. 
 
 Mr. Moore, unfortunately, was very deficient 
 in this faculty, almost indispensably necessary for 
 a Schoolmaster. It was his practice constantly, 
 when he was explaining the Latin or Greek 
 authors, to apply to Milner's memory in cases of 
 History and Mythology. He used to say, 
 <f Milner is more easily consulted than the dic- 
 tionaries or the Pantheon, and he is quite as 
 much to be relied on." 
 
 It is more than probable, that at about the age 
 of thirteen, there were very few of his years 
 equally skilled in Latin and Greek ; and perhaps 
 none, who were to be compared with him in the 
 
 accurate
 
 accurate and extensive knowledge of Ancient 
 History. His Jove of the study of History 
 shewed itself as soon as ever he could read. His 
 passion for it increased, and continued strong for 
 many years; and it was his favourite amusement 
 and relaxation to the last. It is no wonder, then, 
 that uncommon excellence should be the effect 
 of such a taste, combined with so retentive a 
 memory. 
 
 It was at this age that he began to step out of 
 his obscurity. The learned lad, as he was called, 
 was marked and gazed at as he passed through 
 the villages to his school ; and many zealous and 
 flattering prognostications were uttered of his 
 future greatness, by his poor, ignorant, neigh- 
 bours. But his Schoolmaster at the same time 
 secured to him, among the richer people of the 
 town, a better-founded and a more useful repu- 
 tation. He grew so fond of his feeble, weakly 
 pupil, that he trumpeted his praises every where, 
 introduced his verses into the news-papers, and 
 the author himself often into many of the best 
 families. He told so many and almost incredible 
 stories of his memory, that the Rev*. Mr. Mur- 
 gatroyd, a very respectable Clergyman, at that 
 time Minister of St. John's Church in Leeds, 
 expressed some suspicion of exaggeration. Mr. 
 Moore was a man of the strictest veracity, but of 
 a warm temper. He instantly offered to give 
 satisfactory proof of his assertions. " Milner," 
 said he, " shall go to Church next Sunday, and 
 without taking a single note at the time, shall 
 write down your Sermon afterward. Will you 
 permit us to compare what he writes with what 
 you preach?" Mr. Murgatroyd, the mildest and 
 best-tempered man in the world, accepted the 
 
 a 3 proposal
 
 f vi ) 
 
 proposal with pleasure; and has very often been 
 neard to express his astonishment at he event of 
 this trial of memory. " The lad," said he, " has 
 not omitted a single thought or sentiment in the 
 whole sermon; and frequently he has got the 
 very words for a long way together." This fact 
 was soon blazed abroad; and it established the 
 reputation of Milner beyond controversy, at the 
 same time that it increased both the attachment 
 and the pride of the schoolmaster, \vho coulcl 
 boast of so extraordinary a pupil. 
 
 Mr. Moore, for some years past, had enter- 
 tained secret hopes of being able in due time, 
 to send him to the University, though he had 
 wisely kept these hopes to himself, through the 
 fear of being ultimately disappointed. But the 
 premature and sudden death of Milner's father 
 seemed to blast every expectation of this sort. 
 
 Milner's father had been unsuccessful in busi- 
 ness; and his circumstances had suffered exceed- 
 ingly from accidents during the Rebellion of 
 1745 ; insomuch that he had very little to spare* 
 from the necessary demands of his family ; yet as 
 he had given strong proofs of uncommon indus- 
 try, self-denial and perseverance, Mr. Moore had 
 not doubted but that he might rely on such a fa- 
 ther to defray a considerable part of his son's ex- 
 pences at the University. However, the ardor of 
 friends, when thoroughly in earnest, is not to be 
 easily damped by untoward events . Often it is ra- 
 ther roused by them into greater activity and ex- 
 
 * He used to tell the follow ing anecdote with a good deal 
 of humour. " Once, on a Saturday evening, I surprised my 
 wife, by sending home a Greek book for my son Joseph, 
 instead of a joint of meat for the succeeding Sunday's dinner. 
 It was too true," added he. " that \ could not send home 
 both." 
 
 ertion.
 
 ertion. It was so in this instance. Mr. Moore, 
 who had been hesitating, whether he should ven- 
 ture to send his favourite Scholar to the Universi- 
 ty, on account of the great expences of that sort 
 of education, and the inability of the father, now 
 saw no difficulty in undertaking the case of the 
 fatherless boy .'Mountains instantly became mole- 
 hills ; and the event, which had threatened to ruin 
 Mr. Moore's project effectually, was made the 
 occasion of carrying it imo execution with faci- 
 lity. Milner was already well known in Leeds, 
 and had begun to teach grown up children of 
 both sexes, in some opulent families, the Gram- 
 mar, and the art of composition in the English 
 language. This laudable employment procured 
 him a good deal of ready money, while several 
 parents, to whom he had given much satisfaction 
 by his industry and his skill in teaching, sympa- 
 thized exceedingly with the youth who had just 
 lost his father, and with HIM, to all appearance* 
 his prospect of a Universityneducation. 
 
 At this favourable moment, when the disposi- 
 tion to serve young Milner, in any way that 
 should be deemed practicable, was pretty general j 
 when the purse$ of the wealthy were ready to be 
 opened in his favour j the Tutor of Catharine 
 Hall, Cambridge, an old acquaintance of Mr. 
 Moore, wrote to him jto the following effect: 
 " The oflke of Chapel-clerk with us will soon be 
 vacant; and if y,ou have any clever lad, who is 
 not very rich, and whom you would wish to assist, 
 send him to us." -Mr. Moore instantly commu- 
 nicated this proposal to several of the liberal 
 Gentlemen above alluded to, vyho all cheerfully 
 concurred in it. 
 
 a 4 Let
 
 ( viii ) 
 
 Let the reader now view Milner at the Uni- 
 versity, eighteen years of age, but in appearance 
 a child ; so much had his growth been checked by 
 ill health. But from this period to the age of 
 twenty-two, the native vigor of his constitution 
 shewed it-self, and he continued to grow taller 
 and stronger. 
 
 It cannot be considered, in the slightest degree, 
 as a mark of disrespect to the present society of 
 Catharine Hall at Cambridge, to observe, that at 
 the distant period of which we are now speaking, 
 a student of cheir College could have exceedingly 
 little help in his Academical studies from the 
 governing part of the society. The Master was 
 old and absolutely superannuated. The Tutor 
 was also old and ineffective: He was a sensible 
 man; but had been little conversant in the Ma- 
 thematical and Philosophical studies, which were 
 then growing most rapidly into fashion. It was, 
 indeed, the practice to engage private Tutors ; 
 and the price was then only twenty pounds per an- 
 num; but Milner had no superfluities. To these 
 circumstances let it be added that Milner was, 
 perhaps, as raw and ignorant a lad, in worldly 
 matters, as ever came to the University. He 
 had hardly a single acquaintance there; and had 
 probably never been a mile from his own cot- 
 tage before. The writer has had a good deal of 
 experience of the nature of an Academical degree 
 at Cambridge, and of the requisite qualifications; 
 and when he reflects upon these circumstances 
 connected together, he feels the greatest surprise 
 that Milner should have obtained so high a 
 situation as he did in the Mathematical and 
 Philosophical list of honours; and the more so,
 
 { ix ) 
 
 as most certainly he had no peculiar relish 
 -for those studies. He was the third SENIOR. 
 OPTIME. 
 
 The chancellor of the University givesannually 
 two Gold Medals to the best proficients in classi- 
 cal learning, provided they be found, at degree- 
 time, among the SENIOR OPTIMES for Mathema- 
 tical and PhilosopSiical knowledge. From the 
 first moment that Milner heard of these honours, 
 he secretly set his heart upon obtaining one of 
 them ; and, accordingly, read Thucydidesand So- 
 phocles, Cicero and Horace, day and night ; but 
 yet did not neglect the Mathematical and Philo- 
 sophical studies, so as to run any hazard of not 
 being qualified to be a candidate for a Medal. 
 We have seen that he obtained a much higher 
 degree than was necessary for that purpose*. 
 
 It might seem invidious to record the names 
 of the unsuccessful candidates on that occasion; 
 but it can be offensive to none, if the writer con- 
 tents himself with saying, that the candidates for 
 the Chancellor's Medals in the year 1766, were 
 uncommonly numerous and able; and that nobody 
 perhaps remembers above half so many in one 
 year. Very high situations are at this moment 
 held by some ot them in the Church and in the 
 Law. Dr. John Law, the present Lord Bishop 
 of Elphin, and Joseph Milner, obtained the two 
 prizes. 
 
 Several respectable Members of the University 
 of Cambridge are alive, who well remember the 
 general surprise caused by the success of Milner; 
 and also how his humorous and spirited transla- 
 
 * Any SENIOR OPTIME is qualified to be a candidate for 
 one of the Chancellor's Medals. Perhaps twelve may be 
 called the average number of Senior Optimes in any one year. 
 
 tions
 
 tions of Terence and Plutarch, shewn by the 
 Examiners to their friends, were handed about 
 through the Colleges, and excited general ad- 
 miration. 
 
 Milner's strength and excellence, as a classical 
 Scholar, consisted in the soundness of his under- 
 standing, the extensiveness of his reading, and 
 the retentiveness of his memory, which enabled 
 him to enter into the spirit of an author, and to 
 develope the meaning of the most obscure and 
 difficult expressions. Similar passages and similar 
 constructions perpetually occurred to his mind, 
 and assisted him in untying knots, which were 
 above the art of persons of more confined reading, 
 or of less penetration. In the above contest for 
 the Medals, most of theCandidateshad possessed 
 the advantage of being educated at some of the 
 great public Schools; and, probably, were much 
 superior to Milner in the knowledge of pronun- 
 ciation. For besides that the knowledge of the 
 quantity of syllables is usually less attended to in 
 country-schools, the Yorkshire boys are well 
 known to bring along with them a most unplea^ 
 sant accent. 
 
 Joseph Milner would now have gladly remain- 
 ed in the University, and increased his literary re 
 putation by employing his time in reading and 
 meditation, and in composition. But there was 
 no opportunity of electing him Fellow at Catha- 
 rine Hall, and he was already somewhat in debt. 
 During his first year's residence at Cambridge, 
 the young Student had lost, by a premature 
 death, his affectionate Schoolmaster; and the 
 management of Milner's slender finances was 
 transferred from the economical hands of Mr. 
 Moore to those of a careless and dissipated per- 
 son.
 
 son. He was not old enough for Deacon's 
 Orders, and it became absolutely necessary that 
 he should look out for some employment. 
 
 He became assistant in a school, and after- 
 ward in the care of his Church, to a worthy 
 Clergyman, the Rev. Mr. Atkinson of Thorp- 
 Arch, near Tadcaster. This country-situation 
 was delightful: the family was extremely orderly 
 and agreeable; and the master of it well informed 
 and regular. Here he contracted an intimate 
 friendship with his son the Rev. Mr. Myles 
 Atkinson, the present excellent Minister of St. 
 Paul's at Leeds. He always highly valued this 
 connexion; and very often lamented that he 
 could profit so little by it, on account of the 
 distance at which these friends were settled from 
 each other; and the more so, after it had pleased 
 Almighty God to unite the heads and hearts of 
 both so zealously and so perseveringly in the same 
 views of the ministerial functions. 
 
 In this new situation Mr. Milnerwas faithful 
 to his engagements, and exemplary in the dis- 
 charge of his duties, according to the knowledge 
 which he then had of himself and of the scrip- 
 tures. But, in fact, he always gave this account 
 of himself, u That he was at that time worldly- 
 minded and greedy of literary fame." 
 
 It is not much known that his poetical talents 
 were very considerable. His schoolmaster, Mr. 
 Moore, discovered them very early; and repeat- 
 edly exhorted his pupil to a diligent cultivation 
 of them. Even before he took his degree of B. A. 
 at Cambridge, he had conceived and begun to 
 execute the bold project of an Epic poem of 
 twelve books, constructed very much on the ideas 
 pf Milton. He gave it the name of DAVIDEIS, 
 
 or
 
 ( xii ) 
 
 or Satan's various attempts to defeat the pur- 
 pose of the Almighty, who had promised that a 
 Saviour of the World should spring from King 
 David. At Thorp-Arch he prosecuted this work 
 with diligence, during intervals of leisure ; and 
 he afterwards finished it at Hull. 
 
 This poem is about the same length as Para- 
 dise lost. It was written in the short space of 
 two years, or a little more. The manuscript of 
 it is in existence, and is a fine monument ot the 
 Author's learning, taste, genius, and exuberant 
 imagination. A s it was wri tten most rapid iy, and 
 has undergone hardly the smallest corrections, it 
 is to be expected that such a hasty production of 
 a youth should be incorrect and indigested. Mr. 
 Milner, very soon after the first copy was finished, 
 put his papers into the hands of that excellent 
 Scholar and learned critic, Dr. Hurd, the present 
 Bishop of Worcester, who with great kindness 
 and condescension took the trouble to peruse 
 them, and with great integrity returned him his 
 sincere opinion and advice. The writer does not 
 feel himself authorised to take the liberty of com- 
 municating to the public the contents of a private 
 letter written on such an occasion ; suffice it to 
 say, that it was highly complimentary to the 
 talents, learning, and principles ot the Author; 
 and that the ; dvice on the whole was to defer the 
 publication, partly on account of the times being 
 singularly unfavourable to an Epic Poem, how- 
 ever constructed ; partly to a want of sufficient 
 variety in his plan to engage the attention of the 
 public; and partly that the Author's judgment 
 might be more matured for the correction of it. 
 
 The advice was, unquestionably, excellent ; and 
 the Author had the wisdom to follow it. The 
 
 Bishop
 
 Bishop told him, that whether he ever should 
 publish the Poem or not, " it was a noble exer- 
 cise of his talents, and the fruits would remain 
 with him;" and so they did, in many respects 
 that might be mentioned. There is in all Mr. 
 Milner's writings a boldness of imagery, and an 
 animated glow of expression, which, doubtless, 
 owe their origin to his having been so much ac- 
 customed, when young, to poetical figures of 
 composition. Mr, Milner laid the Poem aside; 
 probably with an intention to review, reconsi- 
 der, and correct it; but Providence had for him 
 other things in store. 
 
 He did not remain long with Mr. Atkinson of 
 Thorp-Arch. While yet in Deacon's Orders he 
 happened to observe in the York Courant an. 
 Advertisement for a Head-master of the Gram- 
 mar-school of Hull. He instantly, with the 
 advice of all his friends, applied for the situation 
 and obtained it ; and very soon after was elected 
 afternoon lecturer of the principal church in the 
 same town. His easy success in these applica- 
 tions was owing, partly to the splendor of his cha- 
 racter, and partly to the recommendation of 
 powerful friends at Leeds. Under his auspices 
 the school, which had dwindled almost to nothing, 
 through the negligence of the former master and 
 assistant, soon acquired a very considerable 
 celebrity, which it retained for many years, and 
 as Jong as his health permitted him to bestow 
 upon it the requisite attention. With the in- 
 crease of scholars the master's salary received 
 proportional augumentation, and Mr. Milner's 
 income now on the whole amounted to upwards 
 of 2001. per annum. 
 
 it
 
 It may be useful to observe how he acted upon: 
 this great change of circumstances. 
 
 The father ot Mr. Milner was a man of strong 
 understanding, and had felt, in his own case, the 
 want of a good education. In consequence he 
 formed a very early resolution to remedy that 
 defect, in regard to his children, to the utmost 
 of his power, whatever inconveniences he or his 
 family might experience from so laudable an at- 
 tempt. Accordingly, his youngest son Isaac, 
 when a little boy of six years old, began to 
 accompany his brother Joseph every day to the 
 grammar-school j and at ten years of age could 
 construe Ovid and Sallust into tolerable English, 
 and was then beginning to learn the rudiments of 
 the Greek language. The premature death of 
 their father, above-mentioned, ruined all the 
 prospects of Isaac's advancement in learning. His 
 mother was obliged to abandon the prosecution 
 of her husband's plan; and, that her son might 
 acquire a livelihood, by honest industry, she wisely- 
 employed him in learning several branches of the 
 woollen manufactory at Leeds. 
 
 But THE BOWELS OF JOSEPH YEARNED UPON 
 
 HIS YOUNGER BROTHER ; and as soon as we find 
 him in a situation to do him service, and to pro- 
 secute the excellent system of the father, he loses 
 not a moment's time, but instantly releases him 
 from his temporary obligations at Leeds, and 
 takes him under his own tuition at Hull. Isaac's 
 memory was not bad ; for, though at this period 
 he had been absent several years from the Gram- 
 mar-school at Leeds, and was still but a boy, he 
 was found perfectly well qualified to act as assist- 
 ant to his brother, in teaching the lower boys of 
 his crowded school at Hull; so well initiated had 
 
 he
 
 he been in the Latin and Greek languages by the 
 same Mr. Moore. 
 
 He redoubled his diligence in order that he 
 might make up for the lost years; and was sent 
 to Queen's College, Cambridge, in the year 1770. 
 Under Providence, he owes his present honour- 
 able and elevated situations as Dean of Carlisle, 
 and master of Queen's College, and Professor of 
 Mathematics in the University of Cambridge 
 indeed, he owes all he has to the kindness of this 
 same brother ; and he here WILLINGLY acknow- 
 ledges the obligation with tears of gratitude and 
 affection. " He made" ISAAC " glad with his 
 acts, and his memorial is blessed for ever*. 
 
 Perhaps no two brothers were ever more closely 
 bound to each other. Isaac, in particular, re- 
 members no earthly thing without being able to 
 connect it, in some way, tenderly with his brother 
 Joseph. During all his life he has constantly 
 aimed at enjoying his company as much as cir- 
 cumstances permitted. The dissolution of such 
 a connexion could not take place without being 
 severely felt by the survivor. No separation was 
 ever more bitter and afflicting ; with a constitu- 
 tion long shattered by disease, he never expects 
 to recover from THAT wound. 
 
 The dutiful and kind attentions of Joseph 
 Milner were not confined to his brother Isaac. 
 His good and valuable mother was growing old 
 at that time. She had gone through a variety of 
 hardships, and was now living at Leeds in very 
 contracted circumstances. He sent for her to 
 Hull, to live with him and to manage his house ; 
 which she did with great cheerfulness and activity 
 for upwards of twenty years. He also sent for 
 
 * 1 Maccab. iii. 7, 
 
 two
 
 ( xvi ) 
 
 two indigent orphans, the children of his eldest 
 brother, and took effectual care of their educa- 
 tion. 
 
 Mr. Milner, from his first going into Orders, 
 was a very earnest and zealous preacher ; but, as 
 he himself used to say, " he preached himself, 
 and not Jesus Christ:" Yet even then, in his 
 first compositions, there was much more of the 
 peculiarities of Christianity than is usually to be 
 iound in the general strain of discourses from the 
 Pulpit. Several truly religious persons have 
 thought that he was really enlightened in the 
 nature of the Gospel of Christ, when he first 
 came to Hull. But it may be presumed that, 
 in such a matter as this, he himself must have 
 been the best judge: and he always urged it as 
 no inconsiderable proof of the contrary, " that he' 
 was universally applauded at that time, which," 
 continued he, "never happens among large and 
 mixed congregations, when the truth, as it is in 
 Jesus, is set forth with distinctness and with 
 energy." The first sermon which he preached 
 at Hull gained him the hearts cf the people, and 
 is supposed to have contributed much to secure 
 his election to the school. Some years after- 
 ward, when his ideas of Christianity were mate- 
 rially altered, he took this very sermon into the 
 pulpit, read several parts of it, and endeavoured 
 to make his meaning clearly understood by a free 
 avowal of the ERRORS which that composition, 
 formerly so much applauded, contained ; and, 
 by contrasting them with his altered sentiments 
 at the latter period. 
 
 How inscrutable and how wonderful are the 
 ways of Providence! Certain it is that Mr. Milner 
 was a great favourite with his Patrons, the Mayor 
 
 and
 
 ( xvii ) 
 
 and Aldermen of Hull, and with the leading 
 gentlemen of the towil, for the space of three 
 years from the time of his election; and it is 
 equally certain, that about that time a most im- 
 portant revolution in his sentiments and conduct 
 tool; place ; which revolution, it it had happened 
 before he was elected to the school and lecture- 
 ship, would, in all probability, have prevented his 
 having a single vote for either of those situations. 
 His aged mother might have died in want : His 
 nephew and niece might have remained desti- 
 tute orphans, and uneducated; and his brother 
 Isaac, instead of being employed in writing these 
 pages in the Master's Lodge of Queen's College, 
 or in the Deanry of Carlisle., might at this moment 
 have been labouring with his hands in the manu- 
 factories of Yorkshire. But all these are poor 
 insignificant trifles, compared with what remains 
 to be mentioned. The populous town of Hull 
 might have continued in the dark, irreligious, 
 state in which he found it: Thousands might 
 have died without ever hearing the glad tidings 
 of the Gospel properly stated; and the succession 
 of truly worthy and evangelical preachers, who 
 have been his pupils or contemporaries, might 
 never have taken place. 
 
 Far be it from the mind of the writer, by 
 intimating such possibilities, to insinuate in the 
 slightest degree that the divine agency is confined 
 in its operations to the use of certain things, 
 persons, or modes: If He willeth, who shall 
 hinder ! 
 
 " Thousands at his bidding speed, 
 
 And post o'er land and ocean without rest." 
 
 MILTON. 
 
 The very same events might have taken place in 
 
 b their
 
 their order by similar or by different means. 
 Nevertheless, this, again, amounts to no more 
 than mere possibility and conjecture: Little stress 
 is to be laid on human foresight; and it will 
 always be our true wisdom to observe, with grate- 
 ful and reverent attention, what God has actually 
 done, and to trace his directing hand in the 
 causes and connexions of events. Such lessons 
 are truly instructive in contemplation: They 
 produce piety and humility ; and they call forth 
 admiration and gratitude. 
 
 " If any man be in Christ, he is a new crea- 
 ture/' The revolution above-mentioned in Mr. 
 Milner's character was by no means partial or 
 confined, From about the year 1770 to the day 
 of his death he became entirely and sensibly a 
 different man from what he had been before. In 
 public and in private, and in every part of his 
 conduct, he illustrated and confirmed, by his 
 personal exam pie, the precepts which he zealously 
 inculcated. In what then did this important 
 change consist ? 
 
 The bulk of the inhabitants of Hull did not 
 think any change in him to be either necessary 
 or desirable. They were highly pleased with their 
 diligent school-master and popular Preacher : 
 They expected no improvement in him ; they 
 wished for none : They respected his talents and 
 attainments ; and they looked forward to derive 
 great advantage from these in the education of 
 tneir children. Ili.s moral character was without 
 a spot. Regular, temperate, and decorous in his 
 external conduct; orthodox in his religion, and 
 loyal'" in hispolitical sentiments, he was esteemed 
 
 a model 
 
 '* Mr. Milner -was always eminently loyal, and sincerely 
 attached to the constitution of bis country, both in church 
 
 and
 
 a model for imitation : amidst such an assemblage 
 of excellencies men were puzzled to fix upon any 
 defect, and they only expected from him perse- 
 verance in well-doing. 
 
 In the sequel, the internal nature of this change 
 will be more satisfactorily and more expiiciteiy 
 opened by those who had the best opportunities 
 of knowing the tmth, and who, by their wisdom 
 and experience in divine things, are far better 
 qualified to judge than the writer of this Narra- 
 tive*, At present suffice it to say briefly, that at 
 
 and 'fate. The spirit of fearless innovation, revolt and con. 
 tempt of authority, which he had the grief to see break forth 
 in his latter days, was strenuously and often successfully op- 
 posed by him. 
 
 EDITOR : the Rev. Wm. Richardson. 
 The Rev. Dr. Isaac Milner, the writer of this Narrative, 
 takes this opportunity of observing, that wherever the word 
 EDITOR was prefixed or subjoined to any note or observation 
 in the first Edition, that note or observation is due to the 
 Rev. Wm. Richardson, who was the real Editor of that 
 Edition of the work. In this second Edition, Dr. M. has added 
 the iniiials Y\ . R. of Mr. R's name, for the purpose of more 
 effectually preventing mistakes. 
 
 ' This has been deemed unnecessary, after what is said on 
 thesubju'CJ in the course of the Narrative. The change pro* 
 duced in the character of Job, by the discipline he went 
 through, will illustrate that which takes place in those Chris- 
 tians, who have been conscientious from their early youth. 
 The nature of it is tims expressed : " I have heard of the* 
 by the hearing of the ear ; but now mine eyes seeth thee ; 
 wherefore I abhor myself, and repent in dust and ashes."" 
 The great truths of religion, when held merely as opinions, 
 rr.ay form strict, devout, and exemplary characters ; bnt they 
 must be received by that FAITH which SUBSTANTIATES things 
 hoped for, and REALIZES things unseen, in order to produce 
 n new creature, one who ABHORS HIMSELF, and submits unto 
 the righteousness of God. Mr. Milner certainly, like Job, 
 thought too highly of himself, and was a proud and a sen- 
 righteous man, till the glorious <; Gospel of Christ cams to 
 him, not in the word only, but in power." 
 
 EDITOR, W. R. 
 c 2 about
 
 ab N ut the age of fifteen he was very seriously im- 
 pressed with the importance of practical religion. 
 He studied the scriptures diligently, meditated 
 deeply on the essential doctrines, and experienced 
 much conflict of mind. His excellent mother, 
 at the same period, was become very earnest in 
 religious concerns, and was herself intelligent in 
 the practical parts of the Scriptures. Mr. Milner 
 always scribed his first religious emotions, under 
 the direction of divine Providence, to the ex- 
 ample, exhortation, and admonition of his mother. 
 The father of Mr. Milner did not much like all 
 this. lie was sound in speculative principle, 
 and exemplary in moral conduct, but had not 
 learned the humbling doctrines of the Gospel." 
 On the contrary, he was disposed to ridicule 
 enthusiastic and over-religious persons, as he 
 called them ; and his great object, at that time, 
 was to divert the attention of his son Joseph from 
 subjects which he conceived might give a gloomy 
 cast to his mind, and injure his rising fame, both 
 l>y the reproach which attaches to such pursuits, 
 and by retarding his rapid progress in other 
 things. 
 
 Me had no great difficulty in carrying this point. 
 Joseph's extreme seriousness was not of long 
 duration*, lie continued sound and orthodox 
 in the faith ; he read the scriptures daily in 
 
 * The Editor has heard Mr. M. mention the time when he 
 deliberately i enounced the grand! Protestant Doctrine of jus- 
 tification by Faith, which he afterwards, with Luther and the 
 whole body of Reformers, so strenuously maintained, as- 
 ARTK LI.I.S STANTIS, VKI, c AOKMIS i>- t,K.si K. This added 
 bitterness to his distress when tin- tn.': of Christianity re- 
 covered their influence over his mind and conscience ; for lie 
 was tempted to consider himself as having been guilty of an 
 aft of apostasy. W. K. 
 
 It wilt appear afterwards, in what sense Mr. Milner was. 
 fo'b.'; considered as orthodox in sentiment at that time. 
 
 their
 
 their original language, and grew wise in all 
 critical enquiries respecting them; but he c^as d 
 to trouble himself with what he afterwards used 
 to call vital, practical, experimental religion; he 
 WHS contented with mere morality. His heart 
 was. panting ar'ter literary fame; and we have 
 seen how this passion must have been fed by what 
 passed after his father's death, at Leeds and at 
 Cambridge, ;md by his success at Hull at so early 
 a --eriod of i.fe. 
 
 If Mr. M ilner's gifts and various good fortune 
 had hitherto tended to gratify human pride and 
 vanity, we shall find that, by and by, he met with 
 plentiful cause of mortification. 
 
 From the commencement of a change in his 
 fientiments and practice, to the time when his 
 judgment may be considered as settled and con- 
 firmed, an interval of at least two years elapsed. 
 However, the alteration, when first perceived, 
 was sufficient to excite suspicion and alarm, 
 though the better sort of people did not imme- 
 diately abandon their favourite schoolmaster and 
 Preacher. They could not think of this without 
 reluctance. It must even be owned that they 
 gave him a fair -time for trial ; and they also made 
 some private attempts to reclaim him ; but all in 
 vain. 
 
 Once in particular, at the conclusion of a very 
 decent convivial meeting, in the house of one of 
 the first families of the place, where some of the 
 more respectable Clergy were assembled, and 
 among them one Clergyman ot learning and dis- 
 tinction whose residence was not at -Hull, and 
 who happened to be on a visit at that time, a 
 general attack was made on the young -Enthu- 
 siast. This evidently appeared to have been 
 b 3 preconcerted.
 
 ( xxii ) 
 
 preconcerted, though the writer does net deny 
 that the intentions might be friendly, and "that 
 the plan might originate in a desire to preserve 
 Mr. Milner from plunging deeper into Metho- 
 dism. This attack, though attended with some 
 ridiculous circumstances in the course of it, was 
 truly instructive in the event. The advantages 
 ef serious study of the Scriptures, and of the 
 knowledge of them, appeared in the strongest 
 light: The assailants agreed in no one thing but 
 in zeal to run down Air. Milner, and in some 
 general extravagant charges of Enthusiasm, Me- 
 t.iodism, and such like. They could state NO 
 DISTINCT article of false doctrine, or even of 
 disagreement and when the Bible was appealed 
 to, they proved themselves such wretched Tex- 
 tuaries that they could not produce a single 
 passage to their purpose; and were unable even 
 to find those passages of which they seemed to 
 have some faint and imperfect recollection. Mr 
 Milner patiently endured their reproaches; and 
 smiled while they were fruitlessly turning to an'd 
 fro the pages of an excellent Bible, which seemed 
 to have been very little used. In those days he 
 had begun to carry a Bible constantly in his 
 pocket; a practice which he never left off. 
 When the party were exhausted and had be- 
 come pretty silent, he pulled out his little pocket- 
 Bible, now grown dirty and tattered by much 
 wearing, the obvious comparison of which with 
 theirelegant one conveyed a silent but sufficiently 
 intelligible admonition, and proved no bad in- 
 troduction to what he had to say. In a word, 
 he entered folly into an explanation of the pecu- 
 liar doctrines of Christianity; confirmed his 
 arguments and statements by numerous and ap- 
 propriate
 
 (, V., 
 XXIll ) 
 
 propriate passages of scripture, and completed his 
 defence by reading the texts which they had 
 sought for in vain, and then by answering the 
 supposed objections. Several of the party freely 
 acknowledged afterward " they had better have 
 let him alone." 
 
 But Mr. M ilner's company did not continue 
 Jong to be called for in genteel and convivial 
 meetings. The man, who was grown insupport- 
 able in the pulpit, ceased to be a desirable guest 
 at the table; and indeed his own heart was now 
 so much engaged in different branches of prac- 
 tical religion, that he had little time and no taste 
 for trifling company. He was constantly seeking 
 opportunities to say " a word in season." He 
 had left off playing at cards; he was no longer 
 seen at the playhouse or the assembly; his pre- 
 sence checked and rebuked indecent conversa- 
 tion, and irregularities of every kind, and when a 
 company, by being less trifling, or by some ill- 
 natured attack on religion, presented an opening 
 for grave conversation, Mr. Milner would often 
 express himself with so much seriousness and so 
 much just admonition, that " men of the 
 world*" no longer felt themselves at ease in his 
 presence. They, on the one hand, did not 
 choose to be thus exposed to his censures, nor to 
 have their consciences made uneasy by him. He 
 on the other, devoted the little time which he 
 could spare from absolute duty, or from private 
 study, to those social visits which had the express 
 design of promoting the interests of religion. 
 
 These and similar causes concurred to separate 
 Mr. Milner more and more from people of supe- 
 rior rank- They with very few exceptions, were 
 
 * See Sermon XXI. of this Volume, for the chafa5ler of 
 ;aen of the world, 
 
 c 4- never
 
 ( xxiv ) 
 
 never seen at Church when HE preached; and 
 he rarely met THEM, except once a year officially, 
 as Chaplain to the Mayor, or on some such oc- 
 casion. Hh has been heard to say that the 
 dislike of him proceeded to such a height, that 
 few persons who wore a tolerably good coat, 
 would take notice of him when they met him in 
 the street. Nevertheless " the common people 
 heard him gladly." The large Church where he 
 preached was crowded beyond example: The 
 care of the soul became the topic of common 
 conversation : Great seriousnessprevailed : Drunk- 
 ards and Debauchees were reformed: The town 
 assumed a new appearance: Great numbers, 
 whose consciences were awakened under his 
 preaching, earnestly enquired, " what must we 
 do to be saved?" The sick sent for him to their 
 chambers for spiritual advice; and when he re- 
 turned home, he found his house crowded with 
 visitors who had the same object in view. His 
 strength was exhausted in this service; and his 
 health suffered exceedingly by often- .going out in 
 the winter evenings of Sundays, after he had 
 heated himself by delivering a long Sermon with 
 the utmost exertion- Embarrassing and difficult 
 cases were frequently proposed to him, where 
 heads of families or superiors insist* don their de- 
 pendants leaving off their religious practices. 
 Manyare alive, who well remember that an inun- 
 dation of persecution in various ways broke in 
 and continued for a long time. 
 
 Some instances happened, as will always be 
 the case, where the conduct of persons who pro- 
 fessed religion, was imprudent and indefensible, 
 and perhaps even immoral : these cases were cir- 
 culated and exaggerated with indecent satisfacti- 
 on and unceasing clamour. All fell heavy upon the 
 
 Enthusiast
 
 ( XXV ) 
 
 E^.liusiast Milner, who thus became the general 
 topic of abusive conversation among profane per- 
 sons. The Preacher and his adherents were 
 insulted, derided, and hunted down with the 
 most contradictory accusations. Sometimes it 
 was insinuated that he wns a sly hypocrite, who 
 hin , Jfsaw through the delusions with which he 
 turned the heads of others ; and who in reality 
 was expecting preferment irom certain powerful 
 and notorious Enthusiasts: Others represented 
 him as fond o popular applause; and many be- 
 lieved him to be actually beside himself. 
 
 Mr. Mi'ner's labours were not confined to the 
 TOWN of Hull. He was Curate, for upwards 
 of seventeen years, of North Ferriby, and after- 
 wards Vicar of the same. This beautiful little 
 villages lies near to the Hurnbcr, about nine miles 
 from Hull, and abounds with the country-seats 
 of the opuient. It was impossible to represent 
 the Curate or the Vicar of this place as serving 
 the cure for the sake of filthy lucre. The average 
 
 j O 
 
 annual profits were under thirty pounds, not- 
 withstanding the great wealth of the inhabitants. 
 On the Sunday mornings, in summer, before the- 
 regular service, Mr. Milner heard the children 
 repeat the Catechism, and explained it to them 
 jn familiar language, many grown-up persons at- 
 tending. When the morning service was ended, 
 he returned to Hull to preach in the afternoon. 
 He continued this laborious practice for many 
 years, and as long- as his health permitted him. 
 At Ferriby also, as at Hull, the richer sort be- 
 came disgusted with his doctrine, and impatient 
 of his exhortations; but the COMMON PEOPLE, 
 from all the neighbouring parts, and not a few 
 
 of
 
 ( xxvi ) 
 
 of the more substantial farmers, flocked to ris 
 Church, and heard the word with gladness. 
 
 As it was impossible for Mr. Milner to reside 
 among his Hock at Ferriby: and as he was sen- 
 sible how much the probability of doing good is 
 diminished by only seeing the people once in the 
 week, however faithful the preacher may be on 
 the Sunday, his zeal for men's eternal welfare in- 
 duced him to visit this country-village on the 
 week days, as often as a holy day allowed of 
 his absence from his school, and generally on the 
 afternoons of Saturdays. Many of his own 
 parishioners and other serious persons used to 
 meet him at his lodgings, or at some othe/ con- 
 venient house ; and on these occasions he read 
 and explained the Scriptures, and exhorted his 
 people and prayed with them. 
 
 Many years ago a neighbouring Clergyman of 
 a most notoriously bad character, was so incensed 
 at this practice of Mr. Milner, that he brought 
 him before the Mayor of Hull by an information 
 under the conventicle act. The Mayor and the 
 greater part of the Aldermen disliked Mr. Mil- 
 ner's proceedings; but they despised and detested 
 the informer; and as they did not sufficiently 
 feel their ground, they adjourned the considera- 
 tion of the affair: before the next hearing Mr. 
 Milner had procured the best legal information 
 which the kingdom afforded; and he came into 
 Court with a confidence grounded on know- 
 ledge. With .great respect he informed the Mayor 
 and Aldermen " that he obeyed their summons 
 merely out of civility to his patrons; but that 
 the whole matter respecting his conduct in this 
 instance was so circumstanced, as not to come
 
 ( xxvii ) 
 
 r. der their jurisdiction or authority : that if an 
 c fience had been committed, it was of an eccle- 
 S: .sucal nature ; and lastly that he spoke advisedly, 
 and was well assured that by meeting his own 
 parishioners in his own parish, he had done no- 
 thing cont*0Ty to any law whatsoever." The 
 affair was quashed ; and the May or of that day, a 
 person neither remarkable for religion, morality, 
 nor decorum, was heard to use expressions upon 
 the occasion, which need ru)t be here repeated, 
 and to recommend it to the two Parsons, instead 
 of quarreling, to use the means, which have 
 frequently been found efficac'ous in cheering 
 the spirits, expelling care, and restoring good 
 humour*. 
 
 i)oe> the curious reader grow impatient to be 
 sa sfied more particularly respecting the cause, 
 which^roduced all this prodigious alteration both 
 in Air* Milner's own mind, and in the regards of 
 his peopie? Mr. Milner's publications will most 
 effectually satisfy every inquiry of this sort. The 
 Author, " though dead, yet speaketh :" And, 
 as no man on earth ever wrote, preached, or 
 conversed with less disguise, let the serious reader 
 consult his various writings. A more just, more 
 concise, and more intelligible account cannot be 
 given of his principles, than that he was truly a 
 sincere member of the Church of England. He 
 believed the Articles of the Church in their plain, 
 literal and grammatical sense ; and all his ser- 
 mons were penned according to that interpreta- 
 tion of Scripture which they contain and express. 
 With many persons, unacquainted with the his- 
 tory of religious controversy in these kingdoms, 
 a sort of puzzle may still remain how such senti- 
 * To shake bauds and drink a- bottle of wine together. 
 
 ments
 
 ( xxviii ) 
 
 ments could on the one hand produce all this 
 dislike and persecution from some of the people, 
 nnd this resentment from his clerical brethren ; 
 and on the other, could occasion such flocking 
 to his Churches. To explain this difficulty in 
 detail and with minuteness, is neither pleasant nor 
 necessary in this place; but it may in some measure 
 open the eyes of the intelligent to suggest, " that 
 our Author certainly did believe and maintain 
 that the Clergy of the establishment, in general, 
 had very much deviated from the principles 
 which they profess, and to which they subscribe 
 their assent: That the reading desk and the pul- 
 pit were often at variance ; and that instead of 
 setting forth to the understanding with plainness, 
 and pressing upon the conscience with energy, 
 the great and peculiar truths of the Gospel, such 
 as the doctrines of Original Sin, of Justification 
 by Faith, and of Regeneration by the Holy 
 Spirit, as stated in the Articles and Homilies of 
 the Church of England, the Clergy in general 
 were substituting in their place a system of little 
 more than Pagan Ethics." He further main- 
 tained, " that by their fruits ye might know 
 them ; that one system was fruitful in good works, 
 and the other productive of pride, self-righteous- 
 ness, and attachment to the ways of the world." 
 To all which it should be added, that Mr. M. 
 had never the least hesitation in owning, that he. 
 himself, during the first years of his being in holy 
 orders, was as deeply involved as any person 
 could be in this charge of DHPARTING from the 
 genuine religion of the Bible and ot the Esta- 
 blishment to which he belonged; that he had 
 been active and earnest in corrupting the mosr 
 important passages of Scripture and Articles of 
 
 Faith ;
 
 ( xxix ) 
 
 Faith ; that, though his own conscience never in 
 the smallest degree accused him of insincerity or 
 hypocrisy, yet his ct zeal had been without know- 
 ledge j" that the tendency of his warm addresses 
 to thepeople, before his conversion, when he used 
 oltcn to bring forward the peculiarities of the 
 Gospel, must have been to explain away those pe-r 
 culiarities,and misguide hisaudience; and lastly 
 that, in fact, at that time, he did not understand 
 the nature of Christ's Salvation, had never ex- 
 perienced its humbling operation on the mind of 
 a truly penitent sinner, but was building an edi- 
 fice both of religious doctrine and practice on a 
 self-righteous foundation. 
 
 The reader is to observe, that the state of 
 persecution above described, as well as the violent 
 agitation of men's passions concerning religious 
 subjects, did not continue during the whole of 
 Mr. Milner's ministry. The storm subsided, a 
 good deal, after the first seven or eight years ; 
 whereas the duration of Mr. Milner's serious and 
 active ministry is to be reckoned from about the 
 twenty-seventh year'of his age to his fifty-fourth. 
 Many causes concurred to abate the storm of 
 prejudice, and to produce milder sentiments of 
 him and his ministrations. 
 
 The great cause oi all was the steady, upright, 
 persevering, disinterested, conduct of the Preacher 
 himself. Even the illiberal, selfish, and impene- 
 trable tempers of the farmers and country-people 
 were affected with the thought, " This Man 
 comes here in bad weather when he is not obliged 
 to come, and takes all this extraordinary pains, 
 and gets nothing for it but abuse. There must be 
 good motives at the bottom." And in the town, 
 the more thinking part, by degrees, ceased la 
 
 denominate
 
 ( XXX ) 
 
 denominate his excesses by any harsher name 
 thanMisTAKEN ZEAL, while they were compelled 
 to acknowledge his exemplary benevolence and 
 indefatigable industry. 
 
 The stale, hackneyed objections of preaching 
 Faith only, and of telling men that, if they did 
 but believe, they might continue to be as wicked 
 as they pleased, and still go to Heaven, were so 
 unfounded in truth, and had been so often 
 answered and contuted, and Mr. Milner was so 
 distinct and guarded in his statements of the 
 different branches of Evangelical truth, that 
 every species of opposition, in the way of argu- 
 ment, had dwindled to nothing. Thus, tt.c 
 adversaries of the preacher having lost all hold of 
 the broad and obvious objections, were found by 
 no means sufficiently experienced, either in the 
 history of religious controversies, or in the .sim- 
 ple contents of the sacred volumes, to support a 
 plausible opposition by subtle distinctions or dex- 
 terous evasions. Even such of the neighbouring 
 Clergy as retained their prejudices in full force, 
 shewed their hostility only by retailing wretched 
 and contemptible stories ; and by exaggerations 
 and misrepresentations both of actions and words. 
 Tully well observes, that it is an easy matter to 
 turn into ridicule a glowing expression when it is 
 separated from the context, which had wanned 
 the feelings of the audience. " FACILE EST 
 
 VERBUM ARDENS IRRIDERE EXTINCTIS JAM 
 ANIMORUM INCENDIIS." 
 
 Several persons, who in the vigour of their 
 health and spirits, had preserved a bitter and 
 unconquerable enmity to Mr. Milner and his 
 doctrines, were staggered in their sentiments, and 
 softened in their resentment, as the prospect of 
 
 the
 
 / * 
 
 ( XXXI ) 
 
 the grave grew nearer. Some, who for many 
 years had shut their doors against their UNCHA- 
 RITABLE PARSON, now judged him the most 
 wise and faithful adviser that could be found. 
 Sick persons, in spite of the remonstrances of the 
 healthy branches of the family, in many instances 
 insisted upon seeing the tremendous Enthusiast; 
 and he was admitted into the closet or to the 
 bed-side. On these occasions, Mr. Milner always 
 said he found far more difficulty in managing the 
 healthy by-standersthan the sick patient. THEIR 
 object was generally, to quiet the conscience, by 
 pulling up the sick person with the remembrance 
 of his past good actions; and they dreaded lest 
 the Minister should frighten the feeble man to 
 distraction. Mr. M's. view was directly the con- 
 trary, to lay the penitent sinner at the foot of the 
 cross; and to make a well-founded hope grow 
 out of a genuine contrition. At these times the 
 parson's words were always watched with jealou- 
 sy, and sometimes misrepresented with malignity ; 
 yet, on the whole, such scenes necessarily tended 
 to soften enmity and subdue animosity, and in ma- 
 ny cases to procure friendship and esteem. Even 
 when the sick man recovered from his danger; and 
 returned, as is too often the case, to his usual care- 
 less or wicked course of lite ; something had passed 
 in those private and awful scenes, which had con- 
 vinced him of Mr. Milner's sincere regard for 
 men's immortal interests, of his mild and com- 
 passionate earnestness as a spiritual instructor, and 
 of his perfect readiness to return good for evil. 
 And it may be added, that something also pro- 
 bably had dropped from the man himself during 
 the alarms of conscience, which he could not 
 entirely forget. Not a single instance occurred, 
 
 where
 
 ( xxxii ) 
 
 where a person, who had been in such circilm- 
 stances, was sufficiently profane and intrepid to 1 
 revile Mr. Milner in future; but, there were 
 many lamentable instances \vhere the very meet- 
 ing of his person was diligently avoided: When 
 that did happen, Mr. Milner, with an undescrib- 
 able mixture of pity, grief, and reproof, darted 
 a piercing look, and heaved a sigh, which were 
 perfectly understood by the unhappy object. 
 
 Not only at Hull, but throughout the king- 
 dom, a very considerable revival of practical reli- 
 gion took place during these years, particularly 
 among the poorer and the middle ranks of society. 
 The Methodists* had sounded the alarm ; and 
 the Clergy of the establishment were roused. The 
 Scriptures were examined and searched "whether 
 these things were so." The name of Methodist, 
 when applied to such persons as Mr. Milner, 
 ceased, in a great measure, to be disgraceful with 
 thinking people. At least they found that there 
 might be much danger of sweeping away, under 
 
 * It is said to have been an observation of Sir George 
 Savile, that the Methodists adled as a blistering plaster upon 
 the backs both of the clergy and people. They have con- 
 tributed to the revival of practical religion, and of many of 
 those exploded doctrines of the reformation \vhich seem ne- 
 crs.-arily connected with it. But the reproach they have justly 
 incurred on account of the Enthusiasm and Schism which 
 disgrace their dispensation, has fallen upon all the Clergy of 
 the Church of England, who preach her peculiar doctrines, 
 and are in earnest to promote the po\ver of godliness. How- 
 ever soberly and conscientiously, they may conform to the 
 rules of their Church, they find themselves suspected of hold- 
 ing wild and dangerous opinions. This cross they endeavour 
 to bear with patience ; but it has proved a stumbling block 
 in the way of some well-disposed young men, who have been 
 hindered from preaching and living as the Gospel requires, 
 for fear of incurring an opprobrious name. 
 
 EDITOR, W. R. 
 such
 
 ( xxxiii ) 
 
 Such a reproachful description, every thing that 
 was Godly. Some of the Bishops, who had con- 
 ceived great prejudices against every thing con- 
 nected with that term, saw abundant icason to 
 alter their judgment, and to admit charges of 
 that nature with greater precaution. In a word, 
 it was found necessary to separate what was really 
 wild, disorderly, ranting, indigested, and enthu- 
 siastic, from substantial and sound doctrine, and 
 from a sober and laudable contention for the faith 
 of the Gospel. In this revival of religion the 
 dissenters were not without a share ; but it was 
 principally brought about in the establishment. 
 Serious Clergymen increased in number, and so 
 did the serious members of their congregations. 
 
 These were among the most powerful causes 
 which concurred to replace Mr. Milner once 
 more in the esteem of the inhabitants of the town 
 and vicinity of Hull. Hzdid not return to THEM. 
 They came over to him. Great numbers of the 
 poorer and of the middle classes of society be- 
 came truly religious in practice; and almost 
 all persons affected to approve Mr. Milner's way 
 of stating the truths of the Gospel. In effect, 
 the sentiments which he defended and explained 
 in the pulpit, became so fashionable, that no 
 Clergyman was well received at Hull, who op- 
 posed, or did not support them. There HAD 
 been a time when it was no easy matter for 
 a sholar of Mr. Milner to procure ordination, 
 but every prejudice of that sort had subsided for 
 many years ; and the Archbishop of York, in 
 particular, had reason to conclude that there was 
 not in all his Diocese, a Clergyman more sound 
 in principle, or more exemplary in practice, than 
 the man who had formerly been accounted the 
 head of the enthusiasts. In fact, Mr. Milner 
 
 c always
 
 ( xxxiv ) 
 
 always exceedingly disapproved of premature 
 ordination; and HIS pupils were always found, 
 at the times of examination for holy orders, 
 well qualified in learning ; nor was he himself ever 
 in his whole-life, guilty of the smallest irregularity 
 or breach of order; and he was well known, as a 
 warm and sincere defender of the establishment, 
 in his conversations, in his writings, and in his- 
 pulpit. 
 
 No man, if- is supposed, felt more vexation 
 on account of Mr. Milner's preaching, than the 
 Rev. Mr. Robinson, the late Vicar of Hull, did 
 at first. But the writer knows no procf of 
 many things, which have been advanced with in- 
 dcccni acrimony, respecting that amiable gentle- 
 man's resentful feelings against Mr. Milner ; and 
 he chooses rather to record what is known with 
 certainty, namely, that Mr. Robinson, in the 
 Incline of his life, shewed a marked preference 
 of Mr, Milner's preaching, lie, probably, saw 
 reason tro judge more favourably of the sentiments 
 v. i.icli he had formerly disliked. Such a change 
 of opinion could not have taken place, without a 
 proportional diminution of esteem for his own 
 preaching in former years. It is to be hoped, that 
 this was really the case ; for, without entering into 
 anv nice detail' of his system of instructing the 
 people, it h' certain, that in general, the compo- 
 sitions of Mr. Robinson went very little beyond 
 a mere scheme of morality. It was impossible 
 for' Mr. Milner to pursue his own plan, without 
 directly thwarting a system of that kind ; nor 
 need it be denied; that frequently the opposition 
 would seem so pointed, that ill-informed or in- 
 considerate persons might conclude that the Lec- 
 t uref in the afternoon wrote in direct contradiction 
 to the Vicar in the morning 5 when, in truth, the- 
 
 Lecturer
 
 ( XXXV ) 
 
 Lecturer was usually at his country-church on the 
 mornings of the Sundays. 
 
 This laborious servant of God, neither courted 
 nor desired the praises of the world. His eye 
 was single. He used to lament grievously, that 
 his endeavours' were less effectual in the latter 
 years of his serious ministry, when he was be- 
 come a sort of a favourite again, than in the 
 former, during the violence of opposition and 
 persecution. He said, " that talkers concerning 
 religion abounded; but that there was very little 
 heart-work : All were become approvers of true 
 Christian doctrine; but numbers, in the midst 
 of their professions, remained too much like the 
 rest of the world; ambitious, greedy of gain ; 
 followers of pleasure. Not so formerly," conti- 
 nued he ; " a truly sincere and religious character 
 was then derided, despised, persecuted; and no- 
 body, who was not deeply in earnest, supported 
 faithfully the trial of these crosses. The Religion 
 of Christ is not of this world." He further com- 
 plained, that at Hull, many had heard the Gospel 
 so long without bearing fruit, that they were 
 grown hardened and incurable. What could be 
 more discouraging, than to hear men repeatedly 
 allow that the " affections ought to be set on 
 things above," and discover by their uniform 
 conduct that they continue as greedy as ever of 
 all that the world has to give? He used to ex- 
 press far more hopes in some instances, where 
 there was a warm and eager opposition to his 
 ideas of the Gospel, particularly, if he could dis- 
 cern the conscience to be troubled. 
 
 The Writer has been informed, that after all 
 the explanation furnished in the several pages of 
 the first edition of this narrative, respecting the 
 religious sentiments of Mr. Milner and the change 
 
 c 2 which
 
 ( xxxvi ) 
 
 which they underwent, some well-disposed per- 
 sons have expressed a wish that still further light 
 had been thrown on these subjects. 
 
 Two distinct questions are asked ; 1. What 
 defect or failing could there be, or what change 
 i ould be necessary in the character of a Clergy- 
 man, who, from his first going into Orders, is 
 stated to have been a proficient in literature, 
 sacred and profane; perfectly orthodox in opi- 
 nion ; zealous and practical in preaching, and 
 voniplary in conduct? 2. If an alteration for the 
 bettor really took place ; what are the circum- 
 stances, which contributed to the improvement 
 of a character, apparently already so excellent? 
 In one word, what is the history and the nature 
 of the alteration ? 
 
 It must be acknowledged, that these are not 
 questions of speculation or mere curiosity: They 
 lead to disscussions of the last importance; but 
 however instructive the answers to them might 
 prove, it would take the writer too much out of 
 his way, to attempt now to do complete justice 
 to such inquiries. He must therefore be brief. 
 
 It has already been hinted, that the first ques- 
 tion calls for a clear knowledge of the history of 
 the revival of true religion, which has taken 
 place in this country, during the last fifty or sixty 
 years. Men must be made aware, that there is 
 a manner of maintaining a reputation for ortho- 
 doxy, when in fact the sentiments, ON THE 
 WHOLE, are widely different and even opposite 
 to those of our reformers and the composers of 
 the articles of our religious establishment. To 
 the judgment of many persons, the term, ortho- 
 doxy, conveys no idea beyond the belief of the 
 doctrine of the Trinity and the atonement of 
 Christ, in some sense or other, without being very 
 
 nice
 
 ( xxxvii ) 
 
 nice in this latter article: and, agreeable to this 
 belief, Divines are often denominated orthodox, 
 or the contrary. To the numerous class of Divines, 
 orthodox in this sense and no further, our Author 
 certainly belonged when he made his first appear- 
 ance in the town of Hull. It MAY be said, that, 
 even at that time, it was his custom to introduce 
 into view, much more than is usually done by 
 those preachers among whom he is here classed, 
 the peculiar truths of Christianity, as the Doc- 
 trine of Original Sin, of Justification by Faith, 
 and of Regeneration by the Holy Spirit: 
 And this is true; but it will not thence follow, 
 that he ought not to be ranked at that time, 
 among those, whom he afterward considered as 
 mischievous corrupters* of the pure doctrines of 
 the Church. A thousand times he has been 
 heard to acknowledge!, that whenever he meddled 
 with the precious truths last mentioned, he was 
 sure to mar and spoil them, partly by directly 
 opposing their spirit, and partly by confusing 
 their meaning and frittering it aw r ay to nothing ; 
 and then he would lament that he had not at that 
 time so learned Christ, as either in his own case, 
 to feel his need of him as a Saviour from sin and its 
 consequences ; or, in the cases of others, to know 
 the Scriptural mode of applying the salvation of 
 the Gospel to the relief of contrite hearts and 
 troubled consciences. Here then was the defect 
 
 * The term CORRUPT, is used, here and in other places, 
 for example, in page xxviii. line 2, from the bottom, to imply 
 a perversion of the meaning of plain words or doctrines. 
 So in 2 Cor. ii. 17. u We are not as many, "which corrupt 
 the word of God." 
 
 + Jt is scarcely necessary to remark, that those and similar 
 acknowledgements on the part ot Mr. M. as in page xxviii. 
 Ijne 29, where it is said, he ' ; had never the least hesitation 
 in owning," .... were all subsequent to the great change of 
 Jiis sentiments. 
 
 of
 
 ( xxxviii ) 
 
 of this excellent scholar, this zealous preacher 
 admired so much, and esteemed so very orthodox; 
 and here the reader finds some answer to the 
 first question. Numbers of learned and amiable 
 Clerical characters, it is much to be feared, are 
 at this moment deficient in a similar way. It 
 is not that the Scriptures are obscure : It is not 
 that our articles of religion are not penned with 
 precision ; There is a departure from sound doc- 
 trine ; and the true cause of this departure is, that 
 \ve " lean to our own understanding ;" and that, 
 being ignorant of God's righteousness, and going 
 about to establish our own righteousness, we do 
 not submit ourselves to the righteousness of 
 God*. 
 
 For the purpose of satisfying, in some measure, 
 the objects of the second question, it may be 
 proper to observe, in the first place, that the 
 nature of the defects of Mr. M. considered 
 either as a teacher of the Gospel, or simply as 
 a Christian, and consequently the nature of the 
 requisite change, which is stated to have actually 
 taken place, in his sentiments and practice, suffi- 
 ciently appears from what has been now said in 
 answer to the former question. Few words, there- 
 fore, respecting the circumstances of this change, 
 will be necessary. 
 
 Let it be remembered then, that if any man 
 will do the will of God, he shall know of the 
 doctrine, whether it be of Godf. At all times 
 Mr. M. appears to have been obedient to his 
 convictions; At no period of his life are his faith 
 and practice at variance. We a i \vays find him 
 diligent and zealous, always acting upon system, 
 incessantly labouring to obtain light in divine 
 things, and diffusing that light, among his fellow 
 
 * Rom. x. 3. + John vii. 17. 
 
 creatures,
 
 ( xxxix ) 
 
 creatures, for their eternal benefit, with unwearied 
 perseverance. If we cordially receive the testi- 
 mony of the holy Scriptures, we are bound to 
 conclude, that such a character, with the Bible 
 in his hands, would not be permitted to REMAIN 
 in the DARK, or in error, as far as essentials are 
 concerned. On this head, the divine promises, 
 directly in point, are innumerable. Doubtless, 
 therefore, the pious reader, will in the first place, 
 see reason to refer ultimately the revolution in 
 sentiment and practice, of which we are here 
 endeavouring to give some account, to the effec- 
 tual teaching and influence of the Holy Spirit, 
 Nor is this inference, in the smallest degree, 
 weakened by the consideration of the length of 
 ti.v.e, which elapsed, before the revolution was 
 completed: The divine agency is not limited to 
 -any particular time or mode of operation. It is 
 the NATURE of the change, which points out, 
 and which obliges us to acknowledge, the cause. 
 "This is the finger of God;" the revolution in 
 question, was a revolution of the WHOLE MAN 
 in spiritual things : There was an enlightening of 
 the understanding; there was a conversion of 
 heart. 
 
 Some of the more remarkable circumstances, 
 which accompanied this conversion in its pro- 
 gress, are as follow. 
 
 After Mr. M. had been a favourite preacher 
 at Hull for several years, he began to suspec!. 
 that he had been building a religious ecliiice on :i 
 sandy foundation. " By their fruits vc shall 
 know them. 5 ' He always considered the FRUITS, 
 as the Touchstone of sound doctrine: and In 
 observed, that hitherto, neither in his own mind 
 nor in the conduct of his flock, were those fruits 
 produced, which, in the word of God, are uni- 
 c .4 versa 11 v
 
 C *> ) 
 
 versally ascribed to the Gospel when clearly set 
 forth, and fully received into the heart. He 
 .began to be convinced that there was something, 
 during this life, to be had in religion, of which 
 he himself was not yet in possession-, and also 
 that the preaching of the Gospel of Christ ought 
 to produce upon the dispositions of others certain 
 effects, which he had not yet been the means or 
 instrument of producing. There appeared to him 
 to be a joy in believing, a freedom from the fear 
 of death, a deliverance from the bondage of 
 sin and the love of the world, and a taste for 
 holiness and heavenly things^ of all which he 
 himself at present knew little or nothing, but by 
 hear-say. A secret conviction of this sort gra- 
 dually gained ground in his mind, and met him 
 in all his religious inquiries. The authentic ac- 
 counts of holy men in Scripture and elsewhere, 
 all tended to the same point. His eyes were in a 
 measure opened j but as yet he saw as " through 
 a glass darkly." 
 
 In this situation, a natural and obvious dilemma 
 occurred to him. Is the Gospel of peace no 
 longer the same as formerly? Has it lost its force 
 and influence? or, Do I fail in the use and appli- 
 cation of it? Is the Lord's hand shortened, that 
 it can no longer save ? or, Am I a workman, who 
 ought to be ashamed, because I do not rightly 
 divide the word of truth*? 
 
 From the moment that doubts and suspicions 
 of this kind laid hold of the mind of Mr. M. we 
 find, that, for a time, there was an end of all 
 hisinternalcomfortandtn:nquillity. The man was 
 too much in earnest, and had too much light to 
 be satisfied with pharisaical forms, or even with 
 external morality; but as yet, he had not light 
 * 2 Tim. ii, J5. 
 
 enough
 
 ( xli ) 
 
 enough to comprehend the nature and extent 
 either of the healing or of the sanctifying efficacy 
 of the religion of Jesus : he did not, as yet, 
 understand what was afterward, with -him, a very 
 favourite passage of the New Testament, that 
 " Christ is the end of the law for righteousness 
 to every one that believeth." 
 
 Let the reader attentively consider the perplexed 
 condition of this young convert: He is deeply 
 Impressed with a sense of the value of an immortal 
 soul : He has the most affectionate regard for the 
 eternal interests of his congregation; and he 
 would be delighted to be the blessed instrument 
 of saving their souls; but what is to be done ? 
 He trembles for the safety of his own. 
 
 Persons, who themselves have never experi- 
 enced similar internal darkness, distress, and 
 trials, nor heard much of cases of this kind, are 
 extremely apt to wonder, that so good a man, 
 as they are disposed to denominate any one ot the 
 class to which Mr. M. belonged at this period ot 
 his life, should be harrassed with anxieties respec- 
 ting the salvation of his soul. Whatever doctrine 
 be true, they think, such men must be safe ; 
 can have nothing to fear. 
 
 For modes of faith let senseless zealots fight, 
 Bis can't be wrong whose life is in the right. 
 
 Observations of this sort, however gratetul, be- 
 cause flattering, to the human heart in general, 
 never fail to disgust the truly awakened sinner. 
 He knows that they originate in a pharisaical way 
 of thinking, and imply a most deplorable defici- 
 ency of self-knowledge. Accordingly, whenever 
 the retrospective contemplation of his own good 
 actions was proposed to Mr. M. as a proper 
 source of comfort, he would say, and sometimes 
 
 hastily,
 
 ( xlii ) 
 
 hastily, " You know nothing of ME, you know 
 nothing of yourself, you know nothing of the 
 human heart." For the intelligent reader is not 
 to forget, that this man is still under the 
 guidance of the good Spirit of Light and Truth ; 
 and that though he is described to be in great 
 darkness of mind, yet in reality he is not " far 
 from the kingdom of God." The darkness too 
 is only partial: for already he has acquired an 
 exquisite sense and discernment of the EVIL of 
 sin: and it is chiefly in regard to the remedy that 
 his eyes are shut: he discerns not the PICHES of 
 the Gospel. Already he has a clear insight into 
 the spiritual nature of the holy Law of God, 
 which, as a schoolmaster, is bringing him to 
 Christ; but he is not yet enabled, with St. Paul, 
 to say, " there is no condemnation to them 
 which are in Christ Jesus/' By and by, his 
 goings will b6 established, his feet will be placed 
 upon a rock, and a new song will be put in his 
 mouth*. 
 
 But the nature of his happy deliverance will be 
 the more clearly understood, the more perfectly 
 we comprehend his PRESENT condition. 
 Observe, then, the dealings of Providence. 
 The sense of his own unworthiness increases ; 
 his anxieties grow more distressing, his conscience 
 more and more troubled ; he goes mourning all 
 the day long. Let no one suspect the conscious- 
 ness of some gross vice or wickedness to have 
 been the cause of all this: For, it might be no 
 easy matter, at kv.st in our ordinary intercourse 
 with mankind, to point out a purer character-)-. 
 
 Several 
 
 * Psalm xl. 2. 3. 
 
 i The writer believes that on this occasion, by using such 
 terms, as PURKR CHARACTER, and GOODNESS of heart, 
 
 In
 
 ( xliii ) 
 
 Several of his contemporaries, some of them of 
 his intimates, are alive, and will speak positively 
 both to the goodnessf of his heart, and to the 
 innocence of his habits: Many circumstances 
 providentially concurred to preserve him from 
 the excesses and irregularities of youth; and we 
 have seen that, afterward, he spent the greatest 
 part of his time, either in laudable studies in 
 private, or in the industrious discharge of his 
 professional duties. 
 
 This deep concern of mind is from other 
 causes. 
 
 He is humbled and self-abased before God, 
 not on account of any particularly GREAT or 
 GROSS sins which he has committed, but be- 
 cause with him, no sins are LITTLE: his con- 
 science is troubled, not because he has more sins 
 to lament than others have, but 'because his 
 keen, comprehensive, spiritual, eye, discovers 
 numerous sins, where others see none; and, in 
 regard to his anxiety and distress, not only an 
 awful apprehension of eternity hangs heavy upon 
 his.mind, but the sense of his state of alienation 
 from a holy and gracious God, is beginning to 
 grow painful and intolerable. This last-men- 
 tioned cause of sorrow, in a truly awakened con- 
 science, is always a mystery to men of the world: 
 Nor is it possible they should comprehend it, 
 till they acquire some relish for the beauty of 
 holiness. 
 
 If these facts and observations have served to 
 open, in a degree, to the reader's view, the real state 
 of the case which he wishes to understand; let 
 
 in their ordinary acceptation, he shall convey his meaning 
 more concisely, at least, and perhaps better, than in any- 
 other way. True religion teaches us to give a vyry different 
 jncaning to these and other words of this kind. 
 
 him
 
 ( xliv ) 
 
 him now recollect two things ; 1 . that Mr. M. in 
 whatever he happened to be materially interested, 
 was not of a temper to do things by halves: and 
 l l. that the eternal life and happiness, both of 
 himself andof his flock, were at stake. He prayed 
 fervently and incessantly. lie searched the 
 Scriptures with unexampled diligence; and he 
 conversed with serious and godly people,, where- 
 eyer he could find them. His health suffered 
 not a little from agitation and distress of soul; 
 and from want of sleep ; but, perhaps, his hardest 
 conflict arose from a degree of harrassing uncer- 
 tainty, lest, as a spiritual adviser, he should be 
 misleading his congregation in the great concern 
 of religion. 
 
 In this situation of his mind some well meaning 
 
 O 
 
 personstreatedhim with much imprudence. They 
 frequently told him, " it was through fear of the 
 world that he did not take a more decisive part, 
 in delivering his doctrines from the pulpit; and 
 that while he continued to act thus, he would 
 never be blessed with a deliverance from his 
 perplexities, and enjoy the liberty of the Gospel." 
 As insinuations of this sort neither had facts to 
 support them, nor were suited to the proud, inde- 
 pendent, irritable, temper ot Mr. M. they rather 
 _ r.u;.'d to increase his prejudicesagainst religious 
 personsof acertain class, and to separate him from 
 their company. He constantly replied, and with a 
 degree of vehemence and positiveness, " that 
 whatever faults he might have, he was sure 
 that fear of the world was not one of them." 
 The WHOLE TENOUR of the religious part of his 
 life, confirmed this judgment of himself. The 
 writcrhas heard very useful and excellent Clergy- 
 men acknowledge, that they could never bring 
 
 themselves
 
 themselves to lay before their respective Congre- 
 gations, the numerous disagreeable truths, which 
 Air. M. constantly did; much less, with so 
 much pointed distinctness and resolute integrity. 
 The truth is, at the time of which we now speak, 
 he did not yet see his way: he was daily crying 
 out, " Give me understanding, and I shall keep 
 thy law: yea, I shall observe it \vith my whole 
 heart." He was ready to make his choice, the 
 moment he saw his duty: Few men have been 
 more constantly, or more entirely free from the 
 fear of man than Mr. M. 
 
 It was in the diligent use of the Scriptures, in 
 patiently waiting upon God in prayer, and in, 
 carefully avoiding every known sin, that he was 
 at last brought to have peace of conscience, and 
 peace with the God whom he wished to serve 
 in newness of life. 
 
 He could obtain no useful instruction or advice 
 by communicating with any of his clerical bre- 
 thren, who at that time lived near him. 
 
 The all-important Scripture-doctrine of Justi- 
 fication by Faith only, precisely as it is described 
 in our most excellent Article of Religion*, in a. 
 practical way took firm possession of his under- 
 standing, and soon displayed its healing power 
 in the due application of it to a wounded con- 
 science. His mind had been well prepared by 
 previous salutary discipline; and the medicine, 
 therefore, had its proper effect. Let no one be 
 surprised at this; doubtless the preparation of 
 the heart was from the Lordj-, and doubtless the 
 medicine was administered by the invisible Physi- 
 cian, of souls.-r Men of the world judge most 
 erroneously of these matters. They ever suppose 
 that persons of Mr. M.'s stamp are enthusiastic, 
 
 * Article XI. tProy, xri. 1. 
 
 and
 
 ( xlvi ) 
 
 and much given to depend on sudden feelingi 
 and impulses. On the contrary Mr. M. justly 
 maintained, that there was no act of a man's life 
 in which he is more rational, or more free from 
 enthusiasm, no act in which a man knows better 
 what he is about, than when, with true peni- 
 tence and renunciation of all self-dependance, he 
 simply commits himself to Christ by Faith, and 
 relies solely on him for justification and accept- 
 ance before God, and for all spiritual blessings 
 both here and hereafter: and he often added, 
 that though warm and grateful affections might 
 very properly accompany this act, yet no sort 
 of reliance was to be placed on sudden feelings, 
 impulses, and transports. 
 
 In touching upon a doctrine of such immense 
 importance, and of course so WORTHY to be re- 
 membered, the Writer of the Narrative, from a 
 desire of neither burthening nor embarrassing the 
 memory, aims at being as concise as possible : 
 However he feels that he should do injustice to 
 the character of his diseased near relative, if he 
 did not subjoin; that though Mr. M. thought 
 it his duty to be remarkably careful, on all oc- 
 casions, in preserving the above precious doc- 
 trine perfectly distinct from all others, yet the 
 nature and the necessity of the fruits of Faith, 
 occupied a very large proportion of his most 
 diligent attention in his instructions and exhor- 
 
 O 
 
 tations. It was his practice constantly to state, 
 that in justifying faith, the true believer received 
 Christ in all his offices, as King, Priest, and 
 Prophet; committed himself wholly to him, and 
 depended entirely on him, not only for pardon, 
 peace of. conscience and eternal life, but also 
 for deliverance from the dominion of sin,- and
 
 ( xivii ) 
 
 for all holy affections, in one word, for a NEW 
 
 HEART, 
 
 That <f works done before the grace of Christ 
 and the inspiration of his spirit have the nature 
 of sin*," Mr. M. not only concluded from the 
 express declarations of holy writ, and in harmony 
 with the articles of the establishment to which 
 he belonged; but in his own experience also 
 he FELT that this was a lamentable truth; and 
 therefore, both " in season and out of season " 
 he exerted every nerve, to convince gainsayers 
 that, in the present condition of our fallen 
 nature, no works can be acceptable to God, 
 but such as arise from a lively faith in the Re- 
 deemer. 
 
 How vehement was his eloquence, how un- 
 wearied his diligence, in repeatedly urging the 
 necessity of good fruits to prove the soundness of 
 the tree*! How pointedly distinct and guarded 
 were his instructions, in assigning to the fruits 
 their right place in the Christian scheme ; that 
 is, in shewing that they are the evidence of a 
 vital union with the Saviour; not the ground of 
 acceptance before God. " After all," he would 
 sometimes say, " there is less contention about 
 " the necessity of good works, than there is con- 
 " cerning the way of producing them. For when 
 <c a man is once so thoroughly humbled as to see, 
 " that it is wholly by the operation of the Spirit 
 "of Christ, changing his heart, and giving him. 
 " new dispositions, that he can hope to bring 
 " forth any works pleasing to God, the contest 
 " is over, or nearly so; such a man will soon 
 " submit to the righteousness of God, will lay 
 " hold of the cross, and cry out, ' God be merciful 
 * See Article XI. and XII. 
 
 " to
 
 ( xlviii ) 
 
 " to me a sinner.' In other words, he will soorf 
 " comprehend, and rejoice in the doctrine of 
 "Justification by Faith. But, in practically set- 
 " ting forth the natural inability of fallen man, 
 " and the necessity of regeneration, a close 
 "preacher rarely fails to excite the opposition, 
 " and even the indignation, of the human heart. 
 <e Nevertheless," continued Mr. M. " men must 
 " be born again, or they cannot see the kingdom 
 
 In illustrating and impressing this doctrine of 
 Regeneration, or New Birth, as well as that of 
 Justification by Faith, Mr. M. exerted all his 
 powers as a teacher. He knew how to be per- 
 spicuous, and he was determined to be under- 
 stood. The subject was highly offensive to many ; 
 and, not a few considered it as originating in 
 fancy or fanaticism. However, jn the manage- 
 ment of it, Mr. M.'s learning and knowledge of 
 the Scriptures secured his authority, and protected 
 him, with all thinking persons, from insult and 
 contempt. His vehement eloquence commanded 
 attention; and his manifest affection for his 
 people, and tender regard for their immortal in- 
 terests, gradually called forth their esteem and 
 gratitude. 
 
 One of the most common objections to the 
 doctrines of grace is, that if mankind are so 
 depraved by nature, that they have no power to 
 do good, they cannot be responsible for their 
 actions. Mr. M. never meddled with the meta- 
 physical niceties, which belong to this inquiry: 
 At least, in the pulpit, he always confined him- 
 self to the Scripture-account of the matter. He 
 constantly taught the necessity of the efficacious 
 operalion of the Holy Ghost, in restoring to 
 
 * See John iii. 5, 6 5 aiid 7. 
 
 the
 
 ( xlix ) 
 
 the depraved nature of fallen man, the lost image 
 of God ; but, at the same time, he steadily in- 
 culcated the important duty of employing proper 
 means to obtain the ends in view. He ever 
 maintained, that the Spirit of God did not operate 
 on the minds of men, as though they were inert 
 matter, or mechanical engines, but, that the 
 blessed effects took place always in the use of 
 our rational faculties, and consistently with 
 every notion of the freedom of the human will, 
 to which any clear and satisfactory meaning can 
 be assigned. 
 
 The discerning reader will not fail to have 
 observed, that great sincerity, and benevolence 
 towards his fellow-creatures, together with great 
 zeal for their best interests, were component in- 
 gredients of Mr. M's. disposition. It is, perhaps, 
 no slight argument of the goodnessof ourCreator, 
 that considerable happiness and enjoyment, even 
 in this world, should usually accompany tempers 
 of this sort. Accordingly we find, that all Mr. 
 M.'s intimates pronounce him to have been uni- 
 formly one of the most cheerful and most happy 
 men they ever knew. We have seen indeed, that 
 the steady sunshine of his life was interrupted, 
 during the time in which the revolution of his 
 sentiments was taking place, by a cloudy interval 
 of more than two years*. -The writer of his 
 Narrative has been willing to gratify the reader 
 with an account of many facts and circumstances, 
 respecting a change of opinion and practice, 
 which, doubtless, is in itself singularly instruc- 
 tive, and was attended with very important con- 
 sequences, among the numerous inhabitantsof the 
 town and neighbourhood of Hull, where Mr. M. 
 
 * See page xxi. of this Narrative. 
 
 d lived ;
 
 lived; but it does not, at present, seem to be hi* 
 business to indulge himself much in conjectures 
 concerning the final cause of the dealings of Pro- 
 vidence with good men. The inquisitive mind 
 of man, it is acknowledged, tempts him to search 
 for an explanation of whatever he judges to be 
 extraordinary or obscure in these dealings ; nor 
 are subjects of this nature in general either for- 
 bidden,or unfruitful ; provided our pious researches- 
 be con-ducted with caution and modesty ; on this- 
 occasion, however, let a single word suffice. 
 
 Why was this servant of God suffered to re- 
 main so long oppressed with grievous doubts r 
 perplexities and temptations ? 
 
 Now, though Almighty God is not to be called 
 to " give an account of any of his matters*," yet, 
 with cautious and modest humility may we always 
 venture, as hath just been hinted, to consult the 
 Book r with which HE has graciously condescen- 
 ded to furnish his creatures. The Book of his 
 Providence in the government of the world lies 
 open to all mankind; and is otten exceedingly 
 legible; also We in particular are blessed with 
 another Book, the Book of his revealed will, 
 which is seldom obscure. It would be our wisdom 
 to study the meaning of BOTH these Books with 
 more care than we usually do ; and especially the 
 latter: where, if we do not always find our 
 doubts explained, or our curiosity gratified, we 
 never fail to meet with useful lessons and examples 
 of submission and resignation. 
 
 Then, with these reflections, andwith Mr. M.'s 
 case in view, let the pious reader listen to the 
 Author of the Epistle to the Hebrews, " What 
 Son is he, whom the Father chasteneth not.f" 
 * Job. xxxiii. 13. + Heb. xii. 7. 
 
 Will
 
 Will any one deny, that this single hint alone, 
 affords a most comfortable, if not an entirely 
 satisfactory, solution of every difficulty arising 
 from any apparent severity in such instances as 
 these? Mr. M. himself lived to be so deeply 
 humbled, and to contemplate habitually the 
 Divine dispensations, with so much reverential 
 awe, that any suggestion of the least severity of a 
 gracious God and Redeemer, towards a pardoned 
 sinner, was highly offensive to his feelings. 
 
 But, perhaps, he himself may be heard for a 
 moment on a subject, which, no doubt, he had 
 very often considered with all the attention in 
 his power. 
 
 For many years before his death, it was be- 
 come his decided judgment, that the besetting 
 evil of his own constitution, was self-righteous- 
 ness: " Corrupt nature," he said, " laid the 
 foundation of this evil; many of his habits and 
 attainments, strengthened it; and Satan, who 
 knew well his weak place, plied him there in- 
 cessantly. " He would often complain bitterly, 
 that when he seemed to have obtained victory 
 over his constitutional failing, the enemy would 
 return violently and unexpectedly to the charge : 
 and that it was sometimes with the greatest diffi- 
 culty, he could make head against him. He 
 described the external difficulties and the persecu- 
 tion, which he had suffered, when all put to- 
 gether, as not weighing a. feather's weight, 
 compared with the heavy pressure of the internal 
 conflict, arising from this single cause. Mr. M.'s 
 practical conclusion deserves to be remembered: 
 He had no doubt, but the long and severe dis- 
 cipline which he underwent, was ordered in 
 mercy, for the purpose of subduing his proud, 
 
 d2 self-
 
 ( III ) 
 
 self-righteous, independent spirit ; and that 
 though God was pleased to hide his face from 
 him, for a time, the chastening was to be con- 
 sidered, as that of a tender Father, who, at the 
 very time of his correction, wishes the best things 
 to his stubborn, self-willed, way-ward, son. ' 
 he had kissed the rod sooner," he said, "he should 
 have escaped many a pang: but, in spite ot 
 conviction, he was always setting up for him- 
 self, always aiming at independence: And, it 
 was with the utmost difficulty, he was brought 
 to feel, what a poor creature he was by nature, 
 and how entirely indebted to grace, at every step 
 he attempted to take, in the Christian life." 
 
 Thus the intentions of Providence appear 
 sufficiently plain in this instance. Mr. M. be- 
 came more humble, more wise, and more fit to 
 instruct others. 
 
 In this part of the Narrative, the writer has 
 endeavoured to recollect the precise expressions 
 of Mr. M. as often as he could ; and always 
 to keep close to his sentiment. His particular 
 intimates Mr. Sillingfleet and Mr. Richardson, to 
 whom Mr. M. often related the history of his 
 Own internal experience in religious concerns, 
 will remember many circumstances to have been 
 exactly as they are here stated. The latter kind 
 friend has already very trulv touched his case in 
 the note, page xix. of this Narrative. 
 
 With the two Clergymen last-mentioned, Mr. 
 Milner was most closely and intimately united 
 in the mutual bonds of Christian affection. 
 The former, now Rector of liotham, near 
 Market-Wcighton, in Yorkshire, is the great 
 grandson of the learned and celebrated Bishop 
 
 of
 
 of that name; and the latter* is Minister of 
 St. Michacl-lc-Belfrey, in York. The friend- 
 ship and connexion of all the three were 
 founded on the reciprocal belief of each other's 
 
 * The first time that these two friends mot, w as in the 
 Library of Dr. Drumuiond, Archbishop of .York, at Brods- 
 \vorth, in the summer of 1768, at a public Ordination. Mr. 
 Milner, who had a little before been fixed at Hull, -was a 
 candidate for Priest's Orders, the other for Deacon's. In 
 composing their allotted themes they sat next to one another, 
 at the same table, Avhcn Mr. Richardson was struck with the 
 ease and rapidity with which his neighbour finished his task. 
 When the examination was over, a message carae from the 
 Archbishop, to express his satisfaction with the performances 
 that had been sent in to him, but particularly with that of 
 Mr. Milner. This marked superiority drew upon him the 
 attention of .all the candidates, and it was soon whispered 
 round that he was a young man of extraordinary learning and 
 talents, who had distinguished himself at Cambridge, and 
 was likely to make a great figure in the world. lie was then 
 a very entertaining companion; but seemed fully conscious 
 of his own intellectual strength : and rather unmerciful in his 
 treatment of dulness or absurdity. 
 
 AY hen they next met, it was under very different views of 
 the nature and importance of the Truths, to which they had 
 subscribed at their Ordination. They had been gradually 
 led, though with great difficulty, to bow to the authority of 
 the Gospel, and to receive it's humbling doctrines. The 
 God of hope had given them a degree of joy and peace in 
 believing, and they were earnestly endeavouring to teach the 
 Jarge flocks committed to their charge the way of salvation, 
 and to preach among them the unsearchable riches of Christ. 
 It was to be expected that the great subjects, which then 
 nearly occupied their whole attention, would furnish abun- 
 dant materials for interesting conversation. An unreserved 
 and confidential friendship was formed, which was not once 
 interrupted during twenty-four years that Mr. Miloer after, 
 wards lived. Amidst the deep regret felt by the survivor, 
 when he dwells upon a loss that can never be repaired, and 
 his profiting so little by the example and communications of 
 this incomparable man, he is thankful for the blessing c I' such 
 a friend, during so large a portion of his life. " The Lord 
 gave, and the Lord hath taken awoy, blessed be the name 
 pf the Lord." 
 
 EDITOB, W. II. 
 
 d I) Christian
 
 Christian sincerity; and were heightened and 
 cemented by a similarity of age, and also of 
 taste and sentiment in religious matters; which 
 not only extended to all essential points, but 
 even to such as are subordinate and of less con- 
 sequence. They saw one another frequently ; 
 and they found mutual improvement and support 
 in their private communications. The short dis- 
 tance of Hotham, Mr. Stillingfleet's place of 
 residence, from Hull, where Mr. Milner lived, 
 permitted these two to meet and to pass a few 
 days together much oftener than they could do 
 with their more distant friend Mr. Richardson of 
 York ; and it was to the unwearied attentions 
 and unexampled kindness of Mr. and Mrs. Stil- 
 Kngfleet, that, by the blessing of God, Mr. 
 Milncr's valuable life was preserved so long as it 
 was. At Hotham* his infirmities were nursed 
 with tenderness; the air was excellent; and the 
 conversation of his friend was salutary and refresh- 
 ing; it was no wonder, therefore, that he al- 
 ways went there with pleasure, and returned 
 with reluctance; or that it should have been 
 constantly observed that his health was improved 
 by these visits. Mr. Stillingfleet was so affected 
 by the loss of Mr. Milner, that he could not 
 prevail upon himself to come to Hull for a long 
 time after that event. 
 
 * It was at this hospitable retreat, that Mr. Milner com- 
 posed a great part of his Church History and other works. In 
 his friend's study he found many of the books which he wished 
 to consult; and was permitted to spend his time there, with- 
 out interruption, just as he might happen to be disposed. He 
 was quite at home, and felt himself so. Mr. and Mrs. Stil- 
 lingileet had a particular pleasure in making their house 
 agreeable to him, and they succeeded. They always saw 
 him at their meals, and in the evenings, which were enlivened 
 by his conversation, ever rich in entertainment and instruction. 
 
 EDITOR, W. R. 
 
 Notwith-
 
 Notwithstanding the distance of York from 
 Hull., Mr. Milner's visits .to Mr. Richardson 
 were not unfieqiient: and they always proved 
 rich feasts to his mind. He was particularly 
 gratified at York, by being introduced to Mr. 
 Richardson's religious acquaintance: These solid 
 and precious fruits of the Ministry of his beloved 
 Friend, furnished a topic, on which Mr. MiJner 
 has often been observed to dwell with singular 
 delight*. 
 
 Mr. Milner just Jived to receive that very 
 ample and decisive testimony of esteem, which 
 was shewn to him by the Mayor and Corporation 
 ot HuiJ, upon the decease of the Rev. Mr. T. 
 Clarke, He was chosen Vicar .almost unani- 
 mously. But he survived that event .only a few 
 weeks. He died Nov.. IP, 1797f .. 
 
 Never 
 
 * He found at York a religious society exactly e^i ted to his 
 taste a people sincerely desirous of living godly jn Christ 
 Jesus, Avithout pharisaical singularities, or the cant of a sect-- 
 afraid of schism, and content with the means of instruction 
 afforded in the established Church, without censuring those 
 persons who attended separate places of worship. ]iy them 
 his company was highly prized. Long before the usual school 
 vacations arrived, \vhich enabled him to pay these visits, eager 
 enquiries were made, whether he would come or not;. Like 
 Dfl Johnson his conversation-powers were extraordinary, and 
 the funds which supported them inexhaustible. They .seemed 
 to accumulate as he advanced in life; and at his la r .;t .visit, a 
 few weeks before his death, he exhibited the same .vigour of 
 mind, strength of memory, and vivacity of imagination that 
 distinguished his earlier years, lie was a general favourite, 
 even with the young children of the family Mhere he visited, 
 who hung upon his lips, when he related to tbeui the legen- 
 dary tales which amused his own infancy; .aod which, like 
 every thing else that he had read, or heard, :he never forgot. 
 
 EDITOR, W. li. 
 
 + In Mr. Stillingfleet's account his last illness is ascribed 
 to a cold caught ia his journey to York, for Institution, in 
 
 d4 the
 
 Never was sorrow more unfeigned or more 
 general among the inhabitants of a large town, 
 than at Hull, on the loss of their pious and 
 faithful Minister. A spirit of mutual condolence 
 pervaded the hearts ot the people ; numbers ex- 
 pressed their respectful sentiments of the deceased 
 by the change of their external dress ; and when 
 the serious Minister adverted to the recent me- 
 lancholy event in the pulpit, almost every eye 
 bore testimony to the feelings of the heart. Some 
 very remarkable wishes were uttered by profane, 
 worldly, and avaricious persons; '' That they 
 would freely give up all their wealth to be where 
 HE now was." For many years past the Clergy 
 of the Town of Hull have, in general, been very 
 serious persons, and have lived in harmony with 
 Mr. Milner both in doctrine and in zeal. Some 
 ot them have been his pupils both in profane and 
 sacred learning; and all of them looked up to 
 him with reverence as a wise and experienced 
 
 the latter end of September, 1797, and the termination of it 
 is thus related. u The fevtv being removed, there were hopes 
 of his recovery, till within a very few days of his death, when 
 liis worn out state of body appeared too clear to give the 
 faculty any ground of hope, or encouragement for his friends. 
 On the day preceding his death, as 1 have been told, he went 
 through the duties of his family in a very serious and parti- 
 cular manner, intimating, as some concluded from expressions 
 which he used, that his end was probably not far off. Having 
 ended his family-worship, he went to the chamber of his 
 Niece, with whom he lived, and who had lain in only a 
 few days, and after praying with her and wishing her a good 
 night, retired to his room. At the first he seemed to 
 tolerably easy : but after some time, one of the persons who 
 sat up with him perceived, that he was seized with an hic- 
 cup, and (hat he breathed with some diflicultv. Soon after 
 the attendant finding all remarkably still, and being rather 
 alarmed, drew near to the bedside, and found that he had 
 indeed breathed his last, 
 
 Emrou ; W. K. 
 guide
 
 guide in spiritual things. The affectionate at- 
 tachment of one of them was so tried by his 
 death, that he could scarcely be induced to de- 
 sist from mourning over the remains of his friend, 
 or, for some days after to take necessary refresh- 
 ments. 
 
 Mr. M. bequeathed the greater part of his little 
 property to his niece Sarah, the wife of Mr. 
 Thomas Wilbcrforce Crompton: His Will be- 
 gins with these introductory clauses. " I, Joseph 
 Milner, of Kingston upon Hull, make this my last 
 Will and Testament. I commit my soul and 
 body to Jesus Christ, the only Saviour of lost 
 sinners. I am one of those: a fallen spirit, 
 dreadfully guilty and impure in every faculty by 
 nature: and I thank Jesus Christ my Lord that 
 he hath shewn me the way of full Salvation 
 through his obedience unto death, even the 
 death of the Cross, to the Glory of God the 
 Father. Hence only, I expect to find God my 
 God through all Eternity; and to be enabled to 
 serve and delight in him as my only portion. My 
 own salvation I expect only in this way, in which 
 I have been enabled to preach to others. I have 
 no works to plead FOR THIS END. If I have 
 been enabled to perform any that are good, since 
 I was made acquainted with Christ Jesus, they 
 are very poor and imperfect indeed; stained and 
 mixed with much iniquity. What is good in 
 them, is the Lord's, and I shall be glad to give 
 him the glory of it; and to have my doing so 
 esteemed an expression of some thankfulness to 
 him, who saves me freely." 
 
 His health had been visibly on the decline for 
 the space of eight or ten years, and had received, 
 about six years before his death, a severe shock by 
 
 a fever,
 
 ( Iviii ) 
 
 a fever, from the effect of which he never entirety- 
 recovered. His near relatives, as well as many of 
 his friends saw with sorrow the impression which 
 had been made by this disease on his feeble con- 
 stitution; and the Mayor and Aldermen of Hull 
 were so persuaded of the decline of his strength, 
 and ability to labour, that with a kindness and a 
 consideration which does them great honour, 
 they liberally voted for him, the sum of forty 
 pounds a year, in support of an additional Usher 
 of his School. This voluntary mark of the 
 unanimous approbation and esteem of his Pa- 
 trons, did not fail to produce universal satisfaction 
 in the Town. The inhabitants of Hull, were 
 well convinced that their industrious School- 
 master was in no danger of becoming indolent: 
 They saw that he was almost worn out in their 
 service; and they were glad to be informed that 
 now, through the daily assistance of two Ushers, 
 he would experience considerable relief from the 
 wearing employment of teaching school-boys. It 
 is by no means improbable, that he might have 
 lived longer, if, before it had been too late, he 
 could have been induced to lessen sufficiently his 
 exertions, and to guard more effectually against 
 the changes of the atmosphere: but if lives were 
 to be measured by what men do, rather than by 
 the succession of fleeting moments, his life would 
 be found sufficiently long. 
 
 For many years together, till the pressure of 
 infirmities compelled him to diminish his labours, 
 besides his regular duty in the morning at Ferriby, 
 nine miles from Hull, and at Hull on the same 
 undays, he also preached in the High Church 
 jit Hull, every alternate Wednesday in the fore- 
 noon; and on every Thursday in the week he 
 
 read
 
 read the prayers, and expounded a portion of 
 Scripture, to a crowded congregation at Lister's 
 hospital. Now, when it is considered that many 
 solid hours were daily taken up, in his school, 
 with a business by no means refreshing to the 
 spirits, it may seem extraordinary, that he could 
 find time for bodily exercise, for the visitation of 
 the sick, and for private study. 
 
 It might be a very useful lesson to careless and 
 dissipated persons, who seem not sensible of the 
 importance of time, to reflect, what a large pro- 
 portion of Mr. Milner's life may be accounted 
 for, and shewn to have been actually spent in 
 virtuous and laudable occupations. He died in 
 his 54th year. During the first twenty-three 
 years of his life, \ve find him exerting every nerve 
 to acquire knowledge; and during a great part 
 of the last thirty years, he is daily five or six 
 hours in his school: Then, besides his frequent 
 preachings and visitations of the sick, his poetical 
 compositions, and many baskets full of Sermons 
 committed to the flames, on account of the 
 -Author's disapprobation of their-contents, there 
 are now in existence eight or nine hundred 
 Sermons in manuscript, composed after the Au- 
 thor's sentiments had changed and were fixed. 
 To this account are to be added many Essays on 
 Religious subjects, yet unpublished; and all his 
 publications, which are well known ; particularly 
 the last most important one, " the History of 
 the Church of Christ," which could never have 
 been brought into its present state without much 
 time and thought, or without the consultation and 
 sifting of numerous volumes of the Fathers and 
 other original Writers. If, from these undoubted 
 facts, any judicious person, qualified by his ex- 
 perience
 
 pcricncc to make the proper allowances, should 
 be disposed to indulge his curiosity by computing 
 the requisite portions of time, the writer is well 
 convinced that his main difficulty would be to 
 find a sufficient number of hours in so short a 
 life for producing so much effect. This difficulty, 
 however, will in a measure be relieved and ex- 
 plained in the minds of those who knew him well, 
 when they recollect that HIS mind was CON- 
 STANTLY AT WORK : that no man who ever 
 lived, perhaps, dissipated fewer moments ; that 
 the Scriptures were his constant study, and 
 profane history his amusement ; and that the 
 substance and matter of his Sermons were the 
 effect of mnny days' rumination, in his walks, in 
 his rides; and notunfrequcntly. in company, when 
 the conversation did not happen to suit his 
 taste. 
 
 The compositions of Mr. Milner, whether 
 already published or yet in manuscript, are most 
 perfectly free from plagiarism. He profited by 
 his immense reading; but neither his thoughts 
 nor his expressions are to be traced in books; 
 unless indeed in the case of some short and pithy 
 favourite sentiment or sentencc,which had forcibly 
 struck his mind. Me was an original thinker; he 
 had confidence in his own judgment; and he 
 usually acted upon it: Mr. Milner always bends 
 with reverence and submission to the Scriptures, 
 but never to human authority. 
 
 It is not to be expected that Sermons written 
 so rapidly: and purely for the purpose of doing 
 good to his Congregations, without the least view 
 to the publication of them, should be very cor- 
 rect. He found time to forge and hammer, but 
 
 he
 
 ( 1x1 ) 
 
 he had none to file and polish*. His Manu- 
 scripts are in many instances so crowded and 
 interlined as to be almost unintelligible: Besides, 
 it was his constant practice to insert connecting 
 and explanatory observations, at the time of 
 preaching, according as his feelingsand judgment 
 suggested at the moment. It is entirely owing 
 to the exceeding great care and labour of j- the 
 Rev. Mr. Richardson, and to his intimate know- 
 ledge of the Author and his sentiments, that this 
 Volume}, is in the respectable condition in which 
 it is now presented to the public. Any defects, 
 which still remain, it is trusted, will be found 
 not very material; and the reader will have the 
 candour to ascribe them to their true causes, as 
 above related. 
 
 The Inhabitantsof the Town of Hull expressed 
 a great desire to see some of Mr. Milner's Sermons 
 in print, and the writer felt it incumbent upon 
 him to gratify their wishes. He acts in obedi- 
 ence to this call; but at the same time he judges 
 it entirely expedient not to publish too many at 
 once. Among the vast collection of the Manu- 
 scripts of Mr. Milner there are many striking 
 
 * Mr. Milner never could be persuaded to bestow that: 
 minute attention upon the composition of any of his Avorks 
 that was necessary to malce them neat and correct in point of 
 style. He was ever occupied about THINGS, and regardless 
 
 of WORDS. ElHTOU, \V . 11. 
 
 f The advantageous manner in which an insignificant name 
 is introduced to the public eye, and mentioned in the course 
 of the narrative, ought not, perhaps, to have been permit- 
 ted. But LAUDARI A LAUDATO vino was too flattering a 
 circumstance to be resisted. He has only altered one expres- 
 sion of too high commendation. EDITOR, W. R. 
 
 t N. B. This relates to the former edition published under 
 the care of the Rev. W. R. 
 
 com-
 
 compositions on Scripture-characters, some spe- 
 cimens of which are now published: There are 
 also several official Sermons preached at the 
 election of Mayors, &c. but, whether it will be 
 proper to publish any more of his practical dis- 
 courses, must depend on several circumstances. 
 This Volume he doubts not, will be highly 
 acceptable to the affectionate friends of the 
 Author; and he considers it, also, as a trial of 
 the taste of the Public. 
 
 All the subjects of practical divinity were well 
 digested in Mr. Milner's mind; but he never 
 chose to be tied down by artificial rules of com- 
 position. In delivering his thoughts from the 
 pulpit, he had generally one point in view; and 
 if he sometimes digressed pretty freely, he made 
 his whole design clear before he had done, and 
 returned upon his audience with redoubled force. 
 In the manuscript Sermons there are frequently 
 wanting a few very short connecting sentences to 
 effect and finish the LUCIDUS ORDO; and where 
 these can be supplied successfully, all becomes at 
 once free from embarrassment and obscurity. 
 
 There can be nothingostentatiousin observing, 
 that in public institutions and societies of the 
 benevolent stamp, of every description, it may be 
 seen that the Rev. Joseph Milner's subscriptions 
 \vcre very large in proportion to his income: and 
 in regard to his private liberalities, it is not the 
 business of the writer to trumpet THEM, " His 
 heavenly Father, who seeth in secret, will reward 
 him openly." 
 
 There is hardly a more common mistake, than 
 the supposition of dulness and melancholy being 
 necessarily connected with very religious disposi- 
 tions. Mr. Milner was, throughout life, the far- 
 thest possible removed from being a dull com- 
 panion.
 
 ( Ixiii ) 
 
 panion. AVe have already observed, that many 
 are alive, who can speak to the sociable turn and 
 cheerfulness of his temper: Nor was this the case 
 .only before, but also after that his thoughts were 
 chiefly occupied with religious subjects. He al- 
 ways spent much time in solitude; but he failed 
 not to contribute his full share to the amusement 
 and improvement of the company where he did 
 happen to be present. If, on certain occasions, 
 he appeared uncommonly grave, or not well 
 pleased, it was because something was going 
 forward which he disapproved something im- 
 moral or profane: Otherwise, betore he grew 
 zealous in the cause of true religion, he was gene- 
 rally esteemed one of the most entertaining men 
 of the place in which he lived. His imagination 
 was lively and fruitful : and he had an exquisite 
 sense of the ludicrous. His memory was stored 
 with abundance of curious facts and anecdotes ; 
 and his observations on men and things were 
 extremely original and impressive. 
 
 The writer of this Narrative never met with 
 any person who resembled him in two points, 
 an extreme ignorance of the ways and manners of 
 mankind in their ordinary intercourse with each 
 other, and an utter and absolute rejection of 
 disguise in all its shapes ; and these two circum- 
 stances, no doubt, contributed much to render 
 his sentiments and reflections, singular, simple, 
 and unaffected. To the last, he was a great 
 friend to cheerful society and innocent relaxation; 
 but his serious views of the importance of time, 
 and of the awful account to be given of it, had, 
 for many years, chastised and repressed his dis- 
 position to mirth, and rendered him watchful to 
 profit by every favourable opportunity of suggest- 
 ing
 
 ( Ixiv ) 
 
 ing some useful advice. Several persons, who 
 knew Mr. Milner only by his preaching, con- 
 ceived him to be severe and morose; and ex- 
 pressed great suprise and satisfaction afterwards 
 upon finding him so easy, mild, and affable. 
 The fact was this; the nature of God, and of 
 true religion, and of eternal things, and the 
 situation of mankind, were so realized in his 
 vivid conceptions, that in stating these great 
 truths to his Congregations from the pulpit, he 
 often seemed to feel as if the present probationary 
 moments were actually the last they would have; 
 and that if he were not listened to at that time, 
 it might be too late in future. Hence his ener- 
 getic descriptions of the Miseries of Sin; his 
 awful denunciations against impenitence, and his 
 animated exhortations to lay hold of the inesti- 
 mable remedy of the Gospel. 
 
 There have lived, perhaps, very few men, who 
 appeared so perfectly and so exactly what they 
 really were, as Mr. Milner did: This description 
 is strong, and may possibly be thought unwar- 
 ranted: It will not be thought so by those who 
 knew him well. Most certainly the writer never 
 knew any one who was so completely stripped 
 of all disguise. All his likings and dislikings 
 appeared at once: he practised no temporising 
 measures with any one, He commended and 
 blamed without reserve, and without much con- 
 sulting the feelings of those who heard him. If 
 he disliked the company in which he happened 
 to be, he soon made it appear how irksome his 
 stay was, and he did not remain there long. 
 Even the ordinary terms of civility in the com- 
 mon intercourse among men, were very sparingly 
 used by him. Whenever he was vexed, or out 
 
 of
 
 of humour with any person or thing, it was not 
 in his power to appear easy or cheerful; and 
 when some particular subject had seized his atten- 
 tion, he would repeatedly introduce and dwell 
 on that subject, without any great regard to pro- 
 priety or to the different tastes of men. From 
 his father he inherited a hasty and sanguine 
 temper, which sometimes got the better of him 
 for the moment; but when reflection pointed 
 out to him that he had gone too far, he never 
 rested till he had set all right. Such were the 
 failings and infirmities of this good man. The 
 Writer has not the least inclination to throw a 
 veil over them: nor could any thing be more 
 opposite to the ideas of Mr. Milner, if he were 
 alive. 
 
 It has already been observed, that Mr, Milner 
 was uncommonly ignorant of the ordinary modes 
 of life: That single circumstance will afford a 
 probable explanation of several of his peculiari- 
 ties; as it is itself to be ascribed, in a great mea- 
 sure, to hisbodily weakness and inactivity, during 
 his early years. 
 
 Whatever Mr. Milner did, he did with all his 
 might. It was before remarked*, that he was 
 not of a disposition to do things by halves. Greek, 
 Latin, History, and Poetry, chiefly employed 
 the former part of his life : Practical Religion, 
 or subjects connected with it, the latter. 
 
 As a disciplinarian in his school, he was suffi- 
 ciently rigid; yet his scholars, almost without 
 exception, loved and reveredhim. Several Gen- 
 tlemen, who had been his pupils many years ago, 
 shewed a sincere regard for their Instructor, by 
 erecting, at their own expence, an elegant monu- 
 ment to his memory in the High Church of Hull. 
 
 *See page xliv. 
 
 e The
 
 ( Ixvi ) 
 
 The Monument was executed by Mr. Bacon, 
 with the following Inscription: 
 
 TO THE MEMORY 
 
 OF JOSEPH MILNER, M. A. 
 
 SUCCESSIVELY LECTURER AND VICAR OF THIS CHURCH. 
 
 AND UPWARDS OF 30 YEARS 
 MASTER OF THE FREE GRAMMAR SCHOOL, 
 
 THIS MONUMENT IS ERECTED 
 BY THE GRATEFUL AFFECTION OF HIS SCHOLARS. 
 
 HE WAS A MAN OF A VIGOROUS UNDERSTANDING, 
 
 EXTENSIVE LEARNING, AND UNWEARIED DILIGENCE: 
 
 DISTINGUISHED BY PRIMITIVE PURITY OF SEJ5TIMKNT, 
 
 AND HOLINESS OF LIFE. 
 
 HE UNIFORMLY PROVED HIMSELF, 
 
 THROUGH A LONG AND ACTIVE MINISTRY, 
 
 A ZEALOUS CHAMPION OF THE FAITH OF CHRIST; 
 
 WHICH HIS LABOURS SUCCESSFULLY INCULCATED, 
 
 AND HIS WRITINGS WILL EXHIBIT AND VINDICATE 
 
 TO FUTURE GENERATIONS. 
 
 HE DIED 
 
 ON TIIE-lSth OF NOVEMBER, 1797, 
 IN THE 54th YEAR OF HIS AGE. 
 
 Very
 
 ( Ixvii ) 
 
 Very soon after the publication of the first 
 edition of this volume of Sermons, the Writer 
 of this Narrative received an anonymous letter, 
 containing the following very elegant composi- 
 tion. He has since discovered, that it was written 
 by a worthy Clergyman, of great erudition, zeal, 
 and piety, v\ho had not the least acquaintance 
 with Mr. M. The anonymous note contains 
 the following words, " The writer of this In- 
 scription was warmed by the perusal of Dr. 
 M liner's two performances, The Lite of the 
 Rev. Joseph Milner, and the Preface to the 2d 
 Edition of the third Volume of the History of 
 Christ, and gave this utterance to his feelings.'* 
 
 SISTE LECTOR, 
 
 ET VIRTUTES CHRISTIANAS CONTEMPLARE 
 JOSEPHI MILNER, A. M. 
 
 VIR FUIT INGENIO SINGULARI, 
 
 DOCTUINA, PIETATE, MORUM INNOCENTIA, 
 
 VIT. S1MPLICITATE, CONT1NENTIA, INDUSTRIA 
 
 SPECTATISSIMUS: 
 IN DOCENDO, IN CONCIONANDO, IN SACRO OFFICIO 
 
 EXEQUENDO, 
 
 IMPIGER, ATQUE INCORRUPTUS : 
 IN RELIGIONE SINE FUCO EXORNANDA, SINE METU 
 
 ASSERENDA, 
 
 SINE AMBAGIBUS DEMONSTRANDA, 
 
 POTENS, LUCULENTUS, INTFGERRIMUS I 
 
 NOV. ECCLESIASTICS HISTORIC SCRIPTOR, 
 
 IN QUA QUANTUM CllRISTI GRATIA 
 IN PIORUM ANIMOS DIVINITUS FFFUSA
 
 ( Ixviii ) 
 
 CONTRA OMNES ADVERSARIORUM INS1DIAS, IRAS, 
 
 IMPETUS, 
 
 ARRQGANTIAM, DOMINATIONEM, 
 
 VICTRIX EVASERIT ET SEMPER EVASURA SIT, 
 
 EX UNDIQUE INVESTIGATIS ANNALIUM MONUMENTIS 
 
 CONQUISIVIT, EXPRESSIT, VINDICAVIT. 
 
 EVANGELICI AMORIS, VERITAT1S AC FIDEI, 
 
 QU;E ADEO FORTITER, ADEO FELICITER DEFENDERAT, 
 
 VIVA INDICIA 
 EXEMPIX) SUO COMPROBAV1T. 
 
 IN MEDIO OPERUM CURSU, 
 
 HEBUS ARDUIS OB D! GLORIAM GERUNDIS 
 
 NEC IMPAREM, NEC DEFATIGATUM, 
 
 NEC SUIS CONFISUM VIRIBUS, 
 
 ABRIPDIT MORS 
 
 OMNIBUS BONIS PRATER SE ACERBISSIMA, 
 ANN. DOM. 17S)7. JET. LIII1. 
 
 HANC TABULAM 
 IN TANTI VIRI MEMOKIAM 
 
 QUEM VIVUM AMORE PLUSQUAM FRATERNO DILEXIT, 
 MORTUUM DESIDBUIO ET MENTE GRATISSIMA 
 
 TROSEQUITUR, 
 PONI CURAVIT 
 
 ISAACUS MILNER, 
 
 FRATER SUPERSTES 
 
 SPE 
 
 CONJUNCTIONIS FUTURE IN CCELO PER CHRISTUM 
 
 INDIVIDU^E, SANCTISSIM^E, BEAT1SSIM.K, 
 
 SZMPITERN^E.
 
 MISCELLANEOUS OBSERVATIONS. 
 
 MAXY excellent Christians have judged it 
 expedient to keep a regular sort of religious 
 journal ; in which they were accustomed to note 
 the different thoughts and frames of their minds 
 at different times. The practice, however, is far 
 from universal; and there has, also, existed some 
 difference of opinion respecting its utility. 
 
 Does it really make a man more diligent and 
 watchful against his spiritual enemies; or does it 
 not rather tend to promote formality, and self- 
 deception ? 
 
 At present it is not so much the Writer's 
 bn^^ss to enter into these questions, as to inform 
 hi ..-orlef , that Mr. Milner, was in the habit of 
 steering a sort of middle course between record- 
 ing all, and none of his religious reflections. He 
 put down, from time to time, striking thoughts 
 and remarkable parts of his experience; but, he 
 kept no account of his ordinary meditations, or 
 of such daily variations of his views, feelings, and 
 temper, as are common to every truly good 
 Christian. 
 
 There have arisen in the Writer's mind very 
 serious doubts, respecting the propriety of pub- 
 lishing ANY private memorandums of this kind 5 
 and among those doubts, this is one ; 
 
 Is such a step fair to the deceased ? 
 
 The result of a very attentive consideration has 
 been, to select and print, a few of the memo- 
 randums ; and, in selecting, to take SUCH, as 
 e 3 tend
 
 tend most to lay open the internal state of Mr, 
 M.'s mind, and at the same time, are likely to 
 prove useful lo pious persons in general. 
 
 To give the precise dates, has been judged 
 unnecessary. But the Editor thought it might 
 be convenient to place a numerical figure to each 
 observation, or collection of observations, and 
 then to divide the numbers into classes. lie nas 
 made the first clas? consist of nine numbers, and 
 placed the words, earnest prayer and self-exa- 
 mination, as the title and description of that 
 class. 
 
 Selected from papers written in 1775, 1776, 
 &c. &c. 
 
 Earnest prayer and self-examination. 
 
 1. All glory to God, reconciled unto the 
 world in Christ ! I would look unto him, as my 
 Cod,, and only hope of eternal happiness ! 
 
 I prayed, that the recording of any <-'- "iy 
 private thoughts, might always be a spiritual, not 
 a carnal work. 
 
 2. This morning I begin with views of my- 
 self, and of my state, thus. Very confused. A 
 long athesitic gloom, with raging enmity against 
 Divine Justice. Such thoughts of God harden 
 the heart. 
 
 I take it there in is my temper a deal of pride ; 
 an uncommon quantity of it. Strong, self-right- 
 eous habits: Yet, if one so tempted and darkened 
 as I am, one so much discouraged at times, and 
 often so dead, and worldly minded, can form a 
 a 'udgment, I am determined, through grace, to 
 FOLLOW on, to know the Lord, till 1 find his 
 
 going forth prepared as the morning* ; I 
 
 am determined to ALLOW no self-confidence ; but 
 * Ilosca ri. 3. 
 
 to
 
 ( Ixxi ) 
 
 to venture on Christ alone for acceptance ; though 
 clearer in my mind about his BLOOD, than his 
 righteousness. 
 
 3. A very steady Christian , much and long 
 
 in fear, found the Comforter in dying N. B. 
 Trust : Wait : Bear : Expect. 
 
 4. Very dark; and much tempted: feel earth- 
 liness more and more ; and need a sight of the 
 
 NATURE of true happiness: Some useful hints 
 
 from Rom. xv. 13 and 14, and Philip, iii. Oh ! 
 thankfully acknowledge them, as received from 
 the Lord' 
 
 5. Ill tempers, and a wandering mind are 
 obstinate evils : they need watching and prayer: 
 but, unbelief about the very fundamentals of reli- 
 gion, of true goodness, and of happiness, strikes at 
 the root of all hope : This is a sore evil indeed. 
 
 6. In great trouble of mind: But I find on 
 many occasions of late, that a look at Christ, as 
 the true Saviour, has been attended with deliver- 
 ance in urgent temptations. Against hope, to 
 believe in hope* how this does suit my vastly 
 dark, dead, imprisoned state!! 
 
 Pity, Lord, and teach me real faith ! Let not 
 my trouble seem little, O Lord ! 
 
 7. Though outwardly restrained, yet inwardly 
 
 repining. On the whole, however, I trust, 
 
 Gospel-hope, does not sink: I much need 
 
 3 DISTINGUISHING SIGHT of Gospel-Truths ; 
 
 otherwise sloth and carnal indulgence cramp 
 me in my ministry: By these things I have 
 grieved God's Spirit of late. I thank God, 
 however, for Christ: The battle is not lost ; 
 I am yet in the field. 
 
 8. Blessed be God! I found these four things, in 
 spite of millions of vile, blasphemous, reasonings, 
 
 * Rom. iv. 18. 
 
 e 4 1 . Christ
 
 ( Ixxii ) 
 
 1. Christ is true goodness, and happiness must 
 be in goodness : The Bible breathes goodness 
 throughout. 
 
 2. Myself am all ' vileness, and I feel so. I 
 have no good : If a little be put into me, 'tis 
 Christ's, not mine. .. 
 
 3. Neither did I deserve mercy more than any 
 other; not so much as many; therefore I must 
 be saved by grace. 
 
 4. I feei Isaiah, xlvi. 13. 
 
 9. Laid before the Lord, this day, with 
 prayer, my evils in the following order. 
 
 1. Atheism, blasphemy., and a disposition tQ 
 cast off all thought of happiness in God. 
 
 2. Temptation to barren Orthodoxy*. 
 
 3. to desperation. 
 
 4. . , to self-righteousness, and 
 
 to scrupulosities. 
 
 5. to carnal indulgences; 
 
 ; sore evils all and stubborn : 
 
 Expect deliverance in Christ 
 alone, the Lord, my righteousness and 
 my portion: expect FULL relief: wait for answers, 
 in confident patience, from him. 
 
 Marks of some progress in true religion. 
 Among others, a most conscientious attention to 
 the discharge of professional duties. 
 
 10. By experience I find that difficulties really 
 left with the Lord, that is, committed to him 
 in humble faith, do vanish. O, for a whole 
 life of faith. 
 
 * These words denote a species of orthodoxy, which is 
 unfruitful in spiritual affections ; and is merely speculative. 
 See page xxxv ii, at the top, for some account of it. 
 
 11. In
 
 ( Ixxiii ) 
 
 1 1 . In sore distress, through long hidings of the 
 face of the Lord, and through stubborn corrup- 
 tions, begged for particular direction as to duty. 
 
 12. I find the Lord hears prayer in trouble; 
 but I sadly forget to treasure the instances of this, 
 with thankfulness. 
 
 Found great mercies at -this Christmas: 
 
 was preserved from evils, which I had feared and 
 prayed against: but I am sadly unmindful of 
 answers to prayer. 
 
 13. Bad tempers prevail. 
 
 The Lord, forgive me, and humble me on 
 this account ! 
 
 14. Terrifying temptations! When I am 
 careless, my soul, tends to Atheism; When 
 earnest, to desperation. 
 
 Still the Lord gives hope by promising, to lead 
 the blind*. 
 
 Mine enemy does not triumph over me. 
 
 I find the Spirit of supplication at times pretty 
 strong. Hence hope Blessed be God! 
 
 15. U"sual evils Usual supports. 
 
 Blessed be God; I am never contented with- 
 out Christ's righteousness; and AM ALWAYS 
 
 SUPPORTED IN DUTIES. 
 
 I cry for deliverance : and am answered with 
 encouraging views of Christ. 
 
 1 6. Various crosses confound me : I sin through 
 impatience. I find impatience and even anger in 
 my professional duties, where I ought to be all 
 tenderness: There is very suitable instruction in 
 Heb. xii. 
 
 17. Evening of the same day. 
 
 Still, thank God, the day has not passed 
 without some cheering and calming thoughts ; 
 *Isai. xlii. 16. 
 
 and,
 
 ( Ixxiv ) 
 
 and, as far as I can find, all the little real com- 
 fort I have, is from viewing Christ as my High 
 Priest, and Surety, ... He must I think, sup- 
 port me, or I should sink. Do not I keep the 
 field still through him, though hard pressed? Is 
 not this the earnest of victory? 
 
 18. 1 find myself wanting in that emphasis of 
 conviction of condemnation by the law and of 
 righteousness by the Gospel, which good men 
 have. 
 
 The tempter succeeds often in preventing me 
 from laying hold of the Redeemer; but not often 
 in hindering me from longing after him. 
 
 19. Ruffled to day by some opposition for the 
 Gospel-sake. After prayer, the Lord in mercy 
 calmed my soul. 
 
 20. Have prayed fervently, for many days for 
 DIRECTION. 
 
 At length, I seem to hear the voice of gracious 
 answers, " Christ is free for thy use, and Christ 
 alone is thy happiness." 
 
 " Thou art in great darkness, but follow me; 
 and thou shalt not remain in it: thou fchalt know 
 the truth, and the truth shall set thee free." 
 
 Saviour! grant that I may not remain con- 
 tentedly short of this! Amen. 
 
 21. I find both some consolatory reliefs, and 
 also several sad proofs of corruptions. 
 
 I should PRESS toward " the MARK," more 
 than I do. 
 
 22. I hurt myself by anxious anticipations 
 instead of waiting on the Lord, and expecting 
 him to be with me in times of trial. 
 
 23. Strivings, without exalting God in Christ, 
 are vain. 
 
 24. Oh! What a restless day Bad tempers 
 impatience, &c. When God hides his face, how 
 
 hard
 
 ( Ixxv ) 
 
 hard it is to trust and endure! I am solicited 
 continually to seek relief from wrong remedies. 
 
 Thank God, the enemy prevails not I was 
 enabled to pray again. 
 
 I have abundant reason to thank God, when I 
 compare his dealings with me and others. It 
 must be all mercy and grace toward me. My 
 tempers are as strongly against the genius of the 
 Gospel as any man's whatever. 
 
 25. I experienced this day horrible tempta- 
 tions. 
 
 Have praye.d concerning them : The Lord 
 give me patient faith to wait for answers! 
 
 26. Thank God for abatement of the temp- 
 tations have had many answers to prayers lately 
 
 The Lord* leadeth the blind by ways they 
 knew not; but oh! how dangerous to trifle with 
 sin. It must be resisted at first. Afterward it 
 costs one dear. When shall I learn the true 
 practical rule in this matter? 
 
 27. Again helped in difliculties in the time of 
 action. 
 
 Still found support in trials. Evils dreaded at 
 a distance again removed in time of action. 
 
 28. Dull in. my own mind; yet enabled to 
 speak to others. Oh! Lord, realize to my own 
 soul the glorious and precious promises of thy 
 word, which thou enablest me to set forth so 
 forcibly to others. Amen. Amen. 
 
 29. To day, while I was talking to my peo- 
 ple, and sometime after, I thought I had some 
 little of genuine spiritual affections: I could 
 soon doubt but, I take notice of the least 
 loving-kindness of this sort as an earnest of 
 
 more. 
 
 * Isai. xlii. 16, 
 
 SO. Let
 
 ( Ixxvi ) 
 
 ' SO. Let me pray for the people in private as 
 well as in public ; and condescend to teach them 
 the FIRST things repeatedly; 
 
 Adapt myself to their understandings, andhave 
 PATIENCE with them. 
 
 I ought to be more diligent in pressing relative 
 duties upon the minds of the people. 
 
 Let me, in catechising children, be careful to 
 give them such little instances of corrupted nature, 
 as they can understand. 
 
 31. Let me, in private, review and consider 
 attentively our Ordination service. 
 
 32. As we are in private, so are we. 
 
 May I, in my private meditations and prayers, 
 have the work of my ministry more and more at 
 heart! 
 
 Success, of late, in visiting the sick, should 
 encourage me to be more diligent in that part of 
 my duty. 
 
 A mere formalist,- but one who held true 
 doctrine, being spurred, during his illness, to 
 examine what power there was in his religion, 
 and what fruits from it, prayed incessantly for 
 light, and continued as hard as a stone for a 
 long time; but there is great reason to hope he 
 was at last savingly softened. 
 
 Proofs of a progress in self-knowledge, and in 
 Spiritual wisdom. 
 
 33. Is not my refusing to n^rtify sins, the 
 reason 1 make so little progress in the spiritual 
 
 ]jf ? A very serious question! Yet, all 
 
 th ngs considered, perhaps, I have more Evan- 
 ge.ical clearness; and, perhaps, some spiritual 
 
 enemies
 
 ( Ixxvii ) 
 
 enemies have less power to hurt me, than was 
 the case three months ago*. 
 
 34. The same evils. Long, sad, darkness. 
 
 I begged, if the long wanted light and com- 
 fort be withheld for unmortified sin, to be shewn 
 it ENERGETICALLY ; if for sovereign reasons, 
 .to be made resigned. 
 
 35. I find I look for perfection in faith as my 
 righteousness and rest, instead of looking for the 
 righteousness of Christ himself. My heart betrays 
 me here, against my judgment. 
 
 36. A constant struggle between slothfulness 
 of the flesh, and sense of duty. 
 
 It seems as if God aimed at making me 
 resigned under his hand, and willing to bear 
 the cross with a patient view of happiness here- 
 after. I am not content \vith this ; I oppose 
 God. I am for present gratification. Lord teach 
 me the art of contentment. 
 
 Found some help against proud reasonings 
 from Butler's Analogy. Thank God ! 
 
 37. A sight of God in his real goodness, over- 
 comes self-righteousness, and gives confidence 
 towards him. 
 
 Humility and joy, produce holiness of life. 
 
 38. The witness of the Spirit, is one thing, 
 to know it another. 
 
 The Spirit of God, witnesses with our Spirit 
 when we have faith, hope, peace, joy, love, &c. 
 we FIND HIM witnessing thus, when we know 
 this is the case. 
 
 39. Oh ! when shall I submit to the righteous- 
 ness of God? I hope, that the mortification 
 
 * Here the Author refers to memorandums which cannot 
 be found. 
 
 which
 
 ( Ixxviii ) 
 
 which my pride endures, will be blessed by the 
 Lord in due time. 
 
 40. I Lave all my life been ensnared by leaning 
 to my own understanding. Early in life, when 
 under convictions of sin, I was always reasoning 
 myself out of evils instead of waiting on the 
 Lord for deliverance in prayer, faith, and pati- 
 ence. On a slight view or notion of the Gospel 
 I presently began to work myself into peace by 
 presumptuous reasoning, without the Spirit, or 
 any dependance on him. Afterward I reasoned 
 myself out of the doctrine of Justification by 
 Faith*. Oh! how strong has this propensity, to 
 trust my own reasoning powers, grown since ! 
 When, in mercy, as I hope, I was again visited 
 by God's Spirit, I resisted in this same way, and 
 have always gone on thus. Is it not on this 
 account that I am kept so dark, and so buffeted ? 
 Does not this self-dependance still stick close to 
 me, though in a Gospel-dress ? Do I not selfishly 
 work myself into peace, without the Spirit; in- 
 stead of waiting till the Lord speak ? How little 
 have I of this waiting on God ! Do I not by 
 acting thus renounce Christ as my Prophet ? I 
 seem to feel very little of my own helplessness here. 
 
 41. Oh how have I been relieved, where I 
 least expected relief. Best, to be as a weaned 
 child. 
 
 I want boldness to enter by the blood of Jesus. 
 
 42. Much mercy to day. Prayed th?t the 
 Sacrament might prove to me a gracious ban- 
 quet: and that Christ's banner over me might 
 be lovef. 
 
 * N. B. This agrees with the Rev. Mr. R's. note page xx. 
 t Cant. ii. 4. 
 
 Found
 
 ( Ixxhc ) 
 
 . Found at the close of the Communion a sort 
 of determined faith. A foolish scruple not- 
 withstanding fettered me for many hours after. 
 Prayed for SATISFYING light and for 
 
 STRENGTH TO SIT STILL. 
 
 43. At last I see many reasons for believing 
 and trusting patiently and confidently my soul in 
 the hands of Christ. 
 
 I found this Faith particularly in the Commu- 
 nion: and had Liberty of prayer afterward. 
 
 Vehement desires afterChrist with exquisite 
 sense of the misery of my natural state. I am 
 enabled to look at Christ as precious and suitable. 
 
 Yet by and by dead, as though these desires had 
 never existed. Prayed again: encouraged from 
 James I. ASK WISDOM. 
 
 44. I find four things lately. 
 
 1 . A distincter sight of the cause of my enmity 
 against the Divine Justice: I need a sight of the 
 goodness of God and of the evil of sin. This 
 will be the cure of self-righteousness, of unbelief, 
 and of enmity. 
 
 2. The importance of cast'ng care on God. I 
 have been sadly wanting here. 
 
 May experience make me wise. 
 
 3. Patience is ot prodigious moment, till God 
 do his will with me. 
 
 4. FOLLOW ON. There is a promise that I 
 shall not walk in darkness. 
 
 Be more earnest in prayer for patience to bear 
 burdens, than for the removal of them, till the 
 ends be answered. 
 
 Be determined in conduct without surliness : 
 Others speak more humble of themselves than 
 I do. 
 
 45. I find,
 
 ( Ixxx ) 
 
 4.7. I find, blessed be God, more and more 
 pressing after Christ: but I am vehemently 
 opposed, by temptations, when I would boldly 
 lay hold of the precious truths ! 
 
 It can scarcely be necessary to put the se'rious 
 reader in mind, that in perusing these last few 
 pages, he has not been merely looking over cer- 
 tain private observations of Mr. M. He has, 
 in effect, entered his closet, has seen him prostrate 
 before God, and has watched the genuine effu- 
 sions of his soul. In the present state of our 
 existence and capacity of mutual communication, 
 it is, perhaps, impossible, under any circum- 
 stances, to penetrate more effectually, or with 
 freater certainty, the secret recesses of the human 
 eart, than by reading memorandums of this 
 nature. 
 
 It may not, however, be improper to add, 
 that an inspection of the original papers on which 
 the memorandums are "written, would, in this 
 instance, tend very much to satisfy any thinking 
 person, that he was most completely in possession 
 of the actual thoughts of their Author. When 
 we are presented with a regular Diary of private 
 meditations, the internal evidence ot piety and 
 good sense is not usually found sufficient to con- 
 vince us of the perfect integrity of the writer. 
 We require some information concerning his 
 general character, before we can entirely dismiss 
 every suspicion of art and deceit, of vanity and 
 ostentation ; and even when these doubts are re- 
 moved, still the subtle efficacy of self-imposition 
 will often occur to us, as, possibly, being the 
 principal cause ot the productions in question. 
 
 Nevertheless,
 
 ( Ixxxi ) 
 
 Nevertheless, such suspicions, one would think, 
 tan hardly be entertained for a moment, when 
 the thoughts are found written on small frag- 
 ments of paper, of different sizes ; and these so 
 mutilated or unfinishedj as in several places to 
 be utterly illegible; and when it is not going too 
 far to say, that many of the papers, now alluded 
 to, have such an appearance, or contain such, 
 heterogeneous matter, that scarcely any one, who 
 was not, in some measure, aware of their origin, 
 would think them worthy of preservation, or of 
 the least notice*. 
 
 On the other hand, it is by no means impos- 
 sible, that some persons, not well versed in the 
 history of the internal experience of true Chris- 
 tians, may be disposed to see this matter in a 
 very different light, and be ready enough to 
 acquit Mr. M. of ever having had the smallest 
 intention of courting the applause of posterity 
 through the medium of his private memorandums. 
 They may rather think that his surviving friends 
 would have consulted his reputation much better 
 by stifling the contents of such secret registers, 
 than by thus publishing them, and proclaiming 
 the weakness and even the wickedness of human 
 nature. What is the cause, they may be inclined 
 to ask, of all this mourning under a sense of sin ? 
 What mean this uncomfortable darkness of mind, 
 and all these dreadful temptations? 
 
 * The Editor, in printing Mr. M.'s private thoughts, has 
 given the precise words, wherever they would b<.: intelligible 
 to readers in general ; and he has always adhered strictly to 
 the sense. The author on the-e occasions frequently made 
 use of marks of abbreviation, and sometimes of very signifi- 
 cant Greek words. Several of his Sermon* also appear to 
 have been carried about in his pocket ; and to contain pri- 
 vate thoughts, expressed very concisely, and in very small 
 letters crowded between the lines. The subject-matter of the 
 Sermons often points out the meaning of the memorandums. 
 
 f Moreover,
 
 ( Ixxxii ) 
 
 Moreover, one may observe, that even deep 
 and humble confessions of sin, and the deter- 
 mined rejeetion of all positive merit in a fallen 
 creature, often prove very offensive to mere for- 
 malists in religion, or to men of a Deistical 
 or Sociman stamp, and are by them declared to 
 be perfectly incomprehensible to their under- 
 standings. According to such persons all notions 
 or feelings of this kind originate in hypocrisy or 
 affectation, or at best in ignorance, degrade 
 human nature, are injurious to good principles, 
 and destructive of virtuous exertion. They 
 frequently go further, and assert, that they 
 positively FEEL THEMSELVES inclined to what is 
 good; and that, abating some slight infirmities or 
 imperfections, they are always conscious of virtu- 
 ous dispositions. For all the world they would not 
 give up tliis full persuasion of their good qualities: 
 They pride themselves in it; and look on it as 
 their best protection against temptation, the most 
 powerful support of the dignity of their nature, 
 and their most efficacious motive to good actions. 
 
 Let no person, whose ideas of the Gospel of 
 Christ lead him to make reflections like these, 
 be offended when he is told that, as yet, he is 
 neither acquainted with the evil of his own heart, 
 nor understands the dealings of the Spirit of God 
 in the conversion of a sinner. 
 
 "Why does Air. M. so bitterly lament the 
 strength of his corruptions, the difficulty of 
 resisting temptations, and the obstinacy of per- 
 verse and unruly tempers? 
 
 Because he has an entire hatred of sin, and an 
 exquisite sensibility in perceiving its motions ; 
 and because he hungers and thirsts after right- 
 eousness. 
 
 Rarely
 
 ( Jxxxiii ) 
 
 Rarely does sin break out EXTERNALLY in 
 the conduct of truly converted men. At the 
 very time that they are self-abased, and abhor 
 themselves in dust and ashes, they are walking 
 not after the flesh, but the Spirit: Sin has not 
 dominion over them. Their anguish of soul 
 ari.,es from internal conflicts CHIEFLY : Through 
 grace, such men have begun to have a real love 
 for holiness: Corrupt nature however, though 
 restrained, is not subdued: Satan tempts; and 
 difficulties increase. These young converts, these 
 babes in Christ*, do not yet know, that out of 
 weakness they are to be made strong: In great 
 mercy, and for the purpose of teaching them 
 their utter helplessness, a gracious God hides his 
 face: They are discontented, they murmur, they 
 struggle, they are on the brink of despair. All 
 this retards the progress of conversion. At length 
 they submit, and are thoroughly humbled : At 
 length like Job, they acknowledge themselves 
 to be vile; they lay their hands on their mouth: 
 they receive salvation as a free gift : they are filled 
 with gratitude : they experience a happiness they 
 never knew before; and they serve God in new- 
 ness ot life. To serious inquirers, the history of 
 the dealings of Almighty God, in the conversion 
 of sinners in all ages, affords most instructive 
 lessons. 
 
 If pharisaical men of the world, would dis- 
 passionately study such lessons, and endeavour 
 thoroughly to understand them, by comparing 
 them with the Scripture account of the same 
 important matters, they would soon see less dif- 
 ficulty and inconsistency in the unfeigned humility 
 and bitter mourning of awakened sinners. They 
 
 * 1 Cor. iii. 2. 
 
 f2 would
 
 ( Ixxxiv ) 
 
 would no longer impute these truly Christian 
 affections to ignorance, affectation, or hypocrisy. 
 
 In one word, they might be led to a salutary" 
 
 examination of their own hearts. 
 
 But, Mow comes it to pass that THEY them- 
 selves have no internal conflicts like those above 
 described ; that THEY neither " labour nor are 
 heavy laden," nor, in any respect, are troubled 
 in their consciences with a sense of guilt ? 
 
 Is it not that such men, even where they 
 confess the existence of sin, have slight notions of 
 the evil of it? Is it not that they are accustomed 
 to judge of virtue or holiness, if indeed they 
 ever do use the latter Scripture-term, by a 
 very low and erroneous standard? In regard to 
 sins of the heart, do they not usually maintain 
 that there can be little or no harm in evil 
 thoughts, provided reason, as they call it, be but 
 powerful enough to restrain men from carrying 
 such thoughts into execution? Do not they 
 sometimes speak still plainer, and say, that bad 
 thoughts give them no more concern than dreams 
 do, which happen during the time of sleep? 
 Whoever hears THEM complain of the continual 
 risings of their corruptions; or, in general, of the 
 miserable bondage of their depraved nature? The 
 turbulence of the passions, and the strength of 
 temptations, may perhaps be sometimes men- 
 tioned : but rarely are these subjects brought 
 forward for any other purpose than that of self- 
 commendation, or of excusing irregular conduct. 
 If the outward actions happen to have been 
 faultless, then it is thought proper to exhibit the 
 violent passions and temptations, which stood in 
 the way, as so many trophies of victory : They 
 are remembered not with grief and humiliation, 
 
 but
 
 ( Ixxxv ) 
 
 but with pride and triumph. And, even on the 
 supposition, that any thing hath actually been 
 done, which in strictness cannot be defended, still 
 the great strength of vicious motives furnishes 
 the vanquished with matter for mitigation and 
 apology, and effectually removes from the con- 
 science all sense of guilt or disgrace. " The 
 passions are necessary parts of our constitution; 
 and unavoidably they will, now and then, trans- 
 gress the limits prescribed by reason. What mor- 
 tal can on all occasions subdue his resentments, 
 regulate his pleasures, and restrain his ambi- 
 tion?" 
 
 It deserves particular notice, that persons, who 
 are in the habit of talking in this manner, always 
 use every possible effort, to acquit their consci- 
 ences, of guilt, of blame, of the sense of having 
 done any thing materially wrong. The internal 
 struggles, of which they are conscious, they con- 
 sider as coming under the description of contests 
 between reason and passion, that is, contests be- 
 tween fair and honourable enemies. The pagan 
 philosophers of old did the very same. Such 
 NOTIONS tend to puff up the human heart with 
 pride and self-complacency; and wherever they 
 take full possession of the mind, Christian humi- 
 lity and all its genuine effusions, all the secret 
 mournings of contrite sinners, on account of in- 
 dwelling sin, become objects of astonishment, or 
 of contempt and derision. 
 
 It cannot well be otherwise: These NOTIONS 
 have not been learned from the Bible. " My 
 son, give me thine heart." " Thou requires! 
 truth in the inward parts :" " The imagina- 
 tion of man's heart is evil from his youth:" 
 This is the language of Scripture. Nor let 
 
 f 3 the
 
 ( Ixxxvi ) 
 
 theserious reader forget, who it is, that, inhisSer- 
 mon in the mount*, speaks concerning the regu- 
 lation of the inmost thoughts and the restraining 
 of sins of the heart, in the most distinct and 
 peremptory language, and with an authority 
 not to be questioned. We are not to wonder, 
 then, that anti-christian consequences should be 
 closely connected with anti-christian principles. 
 
 These observations and reflections seem natu- 
 rally to arise from the consideration of the senti- 
 ments contained in Mr. M.'s private thoughts, 
 and they also lead to the discussion of certain sub- 
 jects in divinity of great moment; but as the editor 
 does not conceive himself now at liberty to prose- 
 cute those subjects at length, he trusts there can 
 be no impropriety in referring the well disposed 
 reader for a further elucidation of some of the 
 points, here only slightly touched upon, to an 
 instructive Preface, which the Rev. Mr. 
 Richardson, by and by, in his note, informs us 
 was written jointly by himself, and his friend Mr. 
 Milner. 
 
 It seems natural to expect that the private me- 
 morandums made by Mr. M. on the particular 
 state of his mind, during the last ten or twelve 
 years of his life, should run in a somewhat dif- 
 ferent strain from those, which he recorded in the 
 more early years of his religious impressions. 
 Some of those now printed, go down to 
 about the year 1784, or 1785; and it is very 
 true, that in the succeeding years, there seems, 
 in general, and on the whole, to have been a 
 more composed and abiding sense of the presence 
 of the Comforter than formerly, yet the con- 
 stitutional evils of this good man, appear to have 
 stuck, closer to him than might have been sup- 
 
 * Matthew v, 
 
 posed
 
 ( Ixxxvii ) 
 
 posed probable, and to have constantly hindered 
 him from enjoying the triumphs of faith for any 
 considerable time together. 
 
 The reader mi;ht, perhaps, think it tedious 
 to peruse more of the religious hints and memo- 
 randums, and may be better pleased to have the 
 little further information, which the editor has to 
 produce, conveyed through a few summary ob- 
 servations, in as concise a manner as possible. 
 
 Those, who know something of the secret, in- 
 ternal experience of good men in their religious 
 concerns, cannot fail to have observed, as they 
 v/ent through the private thoughts of Mr. 
 M. a very decided progress in the various 
 fruits and graces of Christianity : but, no words 
 can possibly express that tenderness of consci- 
 ence which gave rise to many of the stronger ex- 
 pressions. 
 
 In reviewing his own conduct, during the first 
 part of his religious course, the most trivial neg- 
 lects, and the slightest excesses or irregularities, 
 hung heavy on the mind of Mr. M. for many 
 days together ; nor has the editor the smallest 
 doubt, but that several of the Author's severe ac- 
 cusations of himself, which are now in the pos- 
 session of the public, originated in circumstances 
 so minute, and, in the judgment of most per- 
 sons, so unworthy of notice, that the effects pro- 
 duced would be deemed perfectly astonishing,and 
 perhaps incredible. The editor reasons from ana- 
 logy in this matter : In a great many instances, 
 which he actually saw, the tender conscience of 
 this scrupulous convert was ei'ected, by what are 
 usually called little things, in a manner perfectly 
 agreeable to what is here stated. In the first 
 years of Mr. M.'s conversion, his brother Isaac, 
 
 f4 the
 
 ( Ixxxviii ) 
 
 the writer of these pages, had abundant oppor- 
 tunities of observing him. He \vas his assistant in 
 his school at Hull, during the greater part of the 
 day; and in the evenings he lived with him in 
 the same chamber. Even in the hours ot the night 
 he has often heard him praying, or reasoning to 
 himself with great earnestness, concerning the 
 Evangelical principles which at that time were 
 so near his heart. 
 
 The editor forbears to relate minutely the par- 
 ticulars of some circumstances, because though, 
 by pious and devout persons, they would certainly 
 be thought curious and instructive, yet, by others, 
 they might possibly be condemned as superfluous, 
 or over scrupulous, and even the publication of 
 them be judged to border on vanity and ostenta- 
 tion. To exercise excessive candour in passing 
 sentence on the conduct of very religious charac- 
 ters, is not the fault of the present age. 
 
 Those, who had opportunities of observing 
 Mr. Milner with sufficient accuracy during the 
 last eight or ten years ot his life, saw, and ac- 
 knowledged how the affections of this faithful 
 servant ot God very sensibly ripened. 
 
 1. He himself, as we have already observed, 
 seems to have been conscious of a more steady, 
 active, and abiding presence of God's Spirit. 
 His thankfulness on this account, as well as his 
 modesty and diffidence in expressing his feelings 
 are remarkable. 
 
 2, The besetting sins of Mr. Milner, were a 
 natural impatience and hastiness of temper, and 
 a disposition to self-righteousness. The former 
 was sufficiently observable, at times, even in his 
 most improved state. But in regard to the latter, 
 we are entirely indebted for our knowledge of it
 
 ( Ixxx'ix ) 
 
 to himself. The writer knows of nothing that 
 appeared, from which it might be collected that 
 self-righteousness was a peculiar failing of Mr. 
 M.'s constitution. His greatest enemies never 
 charged him with any thing of that sort; neither 
 in his outward deportment was there the smallest 
 degree of ostentation. The self-righteous spirit, 
 therefore, must have been completely internal, as 
 doubtless, Mr. M.'s bitter griefs and mournings 
 on that account originated in his profound sense 
 of the duty of humility and self-abasement: He 
 well knew that nothing could be more opposite 
 to the genius of the Gospel, than the temper, of 
 which he so much complained; and those, who 
 are acquainted with the dealings of God, in the 
 edification of the new creature, will not think 
 that Mr. M.'s deep knowledge of himself in this 
 respect, is any argument against his progress in 
 true holiness. 
 
 3. There is nothing in Mr. M.'s complaints 
 respecting his own private faults or infirmities, 
 which so much surprises the writer of this narra- 
 tive, as his frequent lamentation of a tendency to 
 SLOTHFULNESS. When Mr. M. repeatedly per- 
 sists in accusing himself of a disposition to self- 
 righteousness, the writer is not inclined to contest 
 that point, because the author, who wrote imme- 
 diately from his own feelings, was most probably 
 the best judge of an internal matter of that kind: 
 Add to this, he had a most awful sense of the 
 holiness of God, and also a thorough insight into 
 the depravity of human nature : And these two 
 sentiments, when they are strong and united, 
 hardly ever fail to excite faithful selr-examination, 
 and earnest desire of detecting every species of 
 internal pride. But, in regard to the imputa- 
 tion
 
 tion of slothfulness, his own brother, Dr. M. who 
 watched his conduct so long, and so narrowly, 
 cannot but think that he has good grounds for 
 suspecting his near relative to have been mistaken 
 in his judgment. At least, if a comparison with 
 others ought to have any weight on a subject of 
 this nature, Mr. M. was certainly, by tar, and 
 without exception, the most uniformly diligent 
 person, which his brother ever knew. It ought, 
 however, to be observed, that when Mr. M. ac~ 
 cuses himself of sloth, his eye seems to be always 
 on his ministerial functions; and, on these occa- 
 sions, he appears to have measured his notions 
 of duty, rather by the deplorable wants of a nu- 
 merous body of uninstructed people, than by his 
 own strength and opportunities to supply them 
 
 4. But whether the writer's judgment on these 
 points, be, or be not erroneous; it is certain, 
 that all the faults or failings of Mr. M. gradually 
 sunk under the prevailing influence of his religious 
 principles. They were never entirely subdued; 
 but it was very evident to all that knew him, that 
 they had less dominion over him. 
 
 In several particulars that may be mentioned, 
 his improvement in spiritual things, both as a. 
 private Christian, and as a public teacher, was 
 obvious and striking. 
 
 Mis regard for the eternal safety of the souls of 
 men, couid hardly admit of increase, from the 
 time that he first began to consider religion as his 
 proper business; but in the wisdom and in the 
 patience necessary for instructing them, he made 
 large advances. 
 
 He also greatly improved in what he used 
 to call the art of SITTING STILL. A very dif- 
 ferent thing, however, this, from slothfulness. > 
 In his former years of religious experience, it 
 
 seemed.
 
 seemed, on some occasions, almost, as if he 
 wished to be trying his strength, almost, as if 
 he was seeking temptations and was desirous of 
 encountering them: he wanted to be satisfied 
 that his heart was right with God: he could 
 not rest with doubts on his mind: And then, 
 if he failed in the trial, he was disconcerted, 
 vexed, and troubled for a long time. Afterward 
 he learnt to ascribe much of this restless and 
 impetuous temper to the secret influence of 
 that same self-righteous spirit which gave him 
 such continual uneasiness. And he, probably, 
 judged right. At bottom, he would say, I 
 am fighting for my own independance, though 
 I make use of Gospel-weapons: How artful 
 is Satan! I am ardent for victory, but I am 
 tired of righting. I wish the contest between the 
 flesh and the spirit to be over; whereas, conti- 
 nued he, Christ's faithful soldiers, while they live 
 in this world, are always to expect fresh intrusions 
 of the enemy; they are ever to stand on the 
 watch, and when called forth, they are to fight 
 manfully; but their entire dependance is to be 
 on their Commander. 
 
 Mr. M. lived to see the duty of avoiding un- 
 necessary temptations in a much stronger light 
 than he had done before; and, along with this 
 considerable alteration for the better, he acquired 
 much higher notions of a kind, superintending, 
 watchful Providence, and much greater confi- 
 dence that the Lord would not suffer his servants 
 to be tempted above that they are able, but that 
 with the temptation he would make a way to 
 escape, that they might be able to bear it*. 
 " But then they were not rashly to seek tempta- 
 tions, or run headlong into them on purpose." 
 * 1 Cor. x. 13, 
 
 On
 
 ( xcii ) 
 
 On his elevation to the vicarage of Mull, he 
 expressed himself to his friends, by letters, or 
 conversation, in substance as follows. " I know- 
 not whether on this change, I ought more to 
 rejoice, or to fear. In regard to the people, I 
 have long had every opportunity I could wish, of 
 doing them good through the means of Gospel- 
 instruction; and I am not sure that my new 
 situation will be favourable to the better remov- 
 ing of their prejudices, or to my own living more 
 closely with Christ. An increase of income has 
 no charms for me ; and indeed in one point of 
 view, the living of Hull is much too small for 
 the situation. A minister must be liberal : A 
 vicar is supposed rich of course ; and much is ex- 
 pected from him. The people are often very 
 unreasonable in this matter, nevertheless their 
 prejudices must be consulted, it we mean to do 
 them good. Then I am successor to a gentleman 
 who was very liberal, and had larger means of 
 being so than I shall have. 
 
 My apprehensions also are not slight, lest by 
 being necessarily drawn into company of a higher 
 description, than that to which 1 have long been 
 accustomed, I may be less faithful than I ought 
 to be both in words and. actions. The grand 
 Spiritual Enemy is on the watch, and is very dex- 
 terous in laying snnres. I may be entangled be- 
 fore 1 am aware. Often I must be either silent, 
 and appear sullen, or, I must say disagreeable 
 things; and, in either way, I may be supposed 
 to oflcnd against the rules of modern good breed- 
 ing. These rules strictly forbid one ever to say a 
 plain, disagreeable truth to a man's face; but 
 they are not so rigidly adhered to among the 
 middling or lower classes of people." 
 
 The
 
 ( xciii ) 
 
 The writer of the Narrative, during the very 
 severe illness from the effects of which Mr. M. 
 never recovered, was, himself, both in too weak 
 a state of bodily health, and also in too deep 
 mental affliction, to see much of his near rela- 
 tive, or to have much conversation with him. 
 The little, however, which did pass between 
 them, deserves to be remembered. 
 
 Whenever the questions were directly put to 
 Mr. M. respecting his prospects of eternity, no 
 more could scarcely ever be drawn from him on 
 that head than, " I CAN'T SAY MUCH: I rely 
 on the promises for strength in time of need: 
 Most probably my dissolution is at no great 
 distance, but, I do not consider myself in IM- 
 MEDIATE danger of dying. There was a time, 
 when I should have been very unhappy to have 
 had so little of sensible comfort; but, I have seen 
 reason to believe that one of the most accept- 
 able exercises of true Christian faith consists m 
 patiently waiting God's time, and in relying con- 
 fidently on the written Word. For many years, 
 I have been endeavouring to live from day to day 
 as a pensioner on God's bounty. I learn to trust 
 him ; and he sends the MANNA without fail." 
 
 All this was most evidently the effect of grace: 
 It was all directly contrary to Mr. M.'s natural 
 dispositions. What a striking example was this 
 zealous Preacher of the lessons, which, during a 
 large portion of his lite, he had been teaching his 
 congregations ! ! 
 
 Not only the near relatives of Mr. M. but also 
 many other persons in the town of Hull, prayed 
 fervently for the continuance of his life. His 
 brother, the writer of these pages, was so over- 
 whelmed with grief on the occasion of Mr. M.'s 
 
 increasing-
 
 ( xciv ) 
 
 increasing distemper, that he could no longer 
 support an interview with him. In deep distress 
 botli of mind and body, he at length ventured to 
 write several concise notes to the following effect. 
 1 wish, Dear Brother, you could be induced to 
 think it not improper to offer up earnest peti- 
 tions to the Almighty, that your own valuable 
 life might be spared a little longer to the inhabi- 
 tants of Hull, who are all mourning on your 
 account, but more especially to your disconsolate 
 brother, who is himself exceedingly ill, and to- 
 tally unfit to support the heaviest affliction that 
 can befall him. God will hear YOUR prayers. 
 I would quote James v. id, and several other 
 Scriptures, but that I distrust my own judgment 
 in a case where I am so much interested. I dare 
 not press you in this matter; as I would not, for 
 the world, be the cause of a moment's anxiety 
 that might hurt you, in your present feeble state. 
 Yours, &c. 
 
 Never can the writer forget with what earnest- 
 ness and strength of mind, Mr. M. endeavoured 
 to set his afflicted Brother right on this point, 
 and how energetically he argued the inconsistency 
 of a man, who for many years together, should 
 pretend to long after the Redeemer's company in 
 a state of holiness and felicity; and then all at 
 once, upon the prospect of being favoured with 
 the completion of his wishes, should discover an 
 eagerness and an anxiety to continue in\his present 
 world of sin and sorrow*. 
 
 By replies of this kind, Dr. Isaac M. was almost 
 struck dumb. He became in a measure com- 
 posed, and said, " God's will be done." A secret 
 
 * X. B. This M:IV said in conversation. Mr. M. had par- 
 ticularly t'xpressfd a wish to see his Brother Laar. 
 
 satisfaction
 
 ( xcv ) 
 
 satisfaction and astonishment seized his mind, 
 upon seeing the principles of Grace correspond so 
 excellently with the practice of his Brother. At 
 last he cried out, " So this is the man, who, when 
 he is asked directly about his prospects in eternity, 
 can give no other answer, but I can't say much." 
 His composure, however, was of no Ipng dura- 
 tion; his spirits were weak; and every day 
 brought him very indifferent accounts of Mr. 
 M.'s health. Dr. M. once more in writing, briefly- 
 besought his Brother to teach him, as his last 
 kindness, some lessons of RESIGNATION, a Chris- 
 tian grace, in which he found himself miserably 
 deficient. This request was soon followed by a 
 very judicious and affecting letter, which is here 
 given word for word, except a single half sentence 
 of a nature perfectly private. 
 
 <c Dear Brother, 
 
 " Resignation to the Divine Will is one of the 
 last and highest attainments of the Christian life. 
 It is what is ultimately to be aimed at as essential 
 to comfort here and happiness hereafter. But it 
 seems not by any means to be the first object 
 of one who is desirous of becoming a Christian ; 
 nor even attainable, except some other necessary 
 things are previously acquired. For me to have my 
 will in unison with the will of God, I must, in the 
 first place, trust him thoroughly, and love him 
 supremely. For it is impossible for me, freely to 
 give up n ' will to another entirely, while we are 
 on bad terms; that is, so long as I cannot trust 
 him, and so long as I hate him, or, what in this 
 case comes to the same thing, love any person or 
 any thing better than him. The conclusion is, all 
 attempts at resignation will be vain, without any 
 
 conversion
 
 xcvi ) 
 
 conversion and reconciliation with God. When 
 we are convinced of the sinfulness and misery of 
 our natural state, it is a high point of wisdom to 
 seek, by prayer and diligent searching of the 
 Scriptures, that only right and effectual method 
 of relief which God has provided. " Repent 
 and believe the Gospel," is the first thing. We 
 should not stir from this direction, till we have 
 some good ground of evidence, that we do repent 
 and believe. Alas! our guilt and wickedness :ire 
 much deeper and larger than we are apt to sus- 
 pect; and our pride fights with inexpressible 
 obstinacy against all just conviction. But let 
 us not be discouraged: things impossible with 
 men, are possible with God. Let us pray, not 
 now and then only, but constantly; life is short; 
 we have no other business that ought to interfere 
 with this. It should be the perpetual, it is the 
 most important, employment of the soul. The 
 Scriptures, daily meditated on, will supply us with 
 instruction ; and if we persevere, our business in 
 religion, will doubtless be made, in due time, our 
 chief pleasure. A thorough insight into human 
 emptiness and worldly vanity, a complete convic- 
 tion of the evil of sin, even in our own particular 
 case, and a desire to forsake it altogether, a solid 
 discernment of the complete sufficiency of Christ 
 to save us in all respects, these things, in daily 
 seeking unto God, are to be attained. We are 
 not so ready to pray, as God is to hear: He 
 delights to magnify Jesus, and to shew what the 
 Father can, and will, do for us, through his Son. 
 He calls us to nothing in our own strength; 
 and as we cannot have, so we need not think of 
 having, any worthiness of our own. We may 
 come and take freely, what he freely bestows, 
 
 and
 
 ( xcvii ) 
 
 and, my dear Brother, when once, in this way, you 
 can stedfastly rely on the Divine promises through 
 Christ, so sure as " faith worketh by love/' you 
 will find yourself enabled to love God; and it is 
 in Christ Jesus, that his love will be seen. An 
 union and fellowship with Christ will take place, 
 accompanied with the sweetest and pleasantest 
 perception which the human mind can have: 
 Though, frequently and even often, the effer- 
 vescence of it be but short and momentary, and 
 by very transient glances, yet its steady energy is 
 real and powerful. For to encourage us, we 
 should remember the interest we have in HIM by 
 the ties of a common nature. The second and the 
 four.h chapters of the epistle to the Hebrews, also 
 represent this point strongly. You may think I de* 
 viate from the subject of resignation ; but I know no 
 other way of coming to it. Once brought to love 
 Christ above all, we shall love other persons in the 
 best manner but always in subordination. Even 
 to part with dearest friends will be practicable, 
 because (l Thessal. iv. 14.) " if we believe that 
 Jesus died and rose again, even so, them also 
 which sleep in Jesus, will God bring with him." 
 When we can feel any genuine love to God in 
 Christ, we shall be led to such an acquiescence 
 in his wisdom and goodness, that we shall choose 
 his will to take place rather than ours; and the 
 thought, how soon all things shall be set right in 
 a future life, and that he makes all things work 
 together for good, will reconcile the mind to any 
 thing that God pleases. And though the dissolu- 
 tion of soul and body be always a serious thing, 
 and against the feelings of nature, yet a mind, 
 whose hope and desire are with Jesus, and which 
 has a constant thirst for spiritual enjoyments as 
 
 g true
 
 ( xcviii ) 
 
 true felicity, and which is loosened from all worldly 
 attachments, must on THE WHOLE wish for 
 death, rather than life, as we all wish most for 
 that which has most of our heart. But the love 
 of God, will teach such a one to resign himself, 
 as to the time, to his heavenly Father's will. You 
 will not mistake me, I hope, as if I supposed all 
 true Christians have learnt all this completely : far 
 from it. These things are learnt by them in a 
 measure; but not without much conflict, oppo- 
 sition from sinful nature all along, and much im- 
 perfection. And though it is not easy to confine 
 by rules the order of the Spirit's operations, 
 yet this seems the general order of Christian 
 virtues-; viz. repentance, faith, love, resignation. 
 In Christ himself, this resignation was perfect, 
 " not my will, but thine be done:" And as far 
 as we can trust in him for grace, so for we may 
 receive grace out of his fulness. Among mere 
 men, St. Paul seems the completcst pattern of 
 resignation. Wliat a tremendous view is that of 
 his sufferings in the latter part of 2 Cor. xi.! But 
 how practicable did the love of God make every 
 thing to him? In Philippians, iv. 11, 12, 13, he 
 tells us he had learned to be content in any state, 
 and that he could do all things through Christ 
 which strengthened him; and the original word 
 for had learned, ^E^W^XI, alluding to the 
 Pagan mysteries, shews that the learning was of a 
 mysterious nature. Dear Brother, 1 write in the 
 fulness of affection, wishing you to make it your 
 main business from day to day to learn these things. 
 I am far from thinking that your long course of 
 afflictions hr^ been against your acquiring them. 
 Oh, It-t us beg for patience to lie as clay in the 
 hands of His infinite wisdom, who knows how to 
 
 humble
 
 ( xcix ) 
 
 humble our pride, and to break our wills, and to 
 " form us to a conformity to himselt ! and may you 
 be helped to a steady course of praying, and of 
 seeking God, with a willingness to give up all for 
 Christ! I have been looking at Dr. - 's 
 life. The man was unfaithful to his convictions, 
 for the most part of his life at least. Had he 
 been humbled before God, he would have been. 
 despised in the world, but have been comfortable 
 in his own soul. May Christ Jesus visit you, and 
 lead you, dear Brother, to true rest. 
 
 " Your's, &c." 
 
 Let those, who during Mr. M.'s life thought 
 him an enthusiast,, a fanatic, wrong-headed, or, 
 in general,, irrational, reflect, that this letter was 
 written in great weakness of body, and under such 
 circumstances as could afford little probability of 
 recovery of health*; and when they have got 
 over their first surprise at the wisdom and solidity 
 of the advice it contains, then let them further 
 reflect on the state of Mr. M.'s mind in those 
 moments \vhen usually all human comforts fail; 
 and on his firm expectations, and glorious pros- 
 pects of a future life, and they may perhaps be 
 disposed to say, " Let me die the death of the 
 righteous;" ...... 
 
 An account of the writings of the Rev. Joseph 
 Milner. 
 
 1 . One of the most popular and instructive pub- 
 lications of Mr. Milner, is a pamphlet called 
 " Some remarkable Passages in the Life of 
 Howard," which has gone through 
 
 * The violence of Mr. M.'s fever had abated; but he 
 never recovered from its debilitating effecls. 
 
 g 2 several
 
 C c ) 
 
 several Editions. 2. His answer to Gibbon's 
 attack on Christianity, though well known to 
 vStudious persons, and though highly commended 
 by two learned Bishops, has not been so generally 
 dispersed as it deserves. It is a master-piece in 
 its kind; a-nd as his friend Mr. Stillingfieet well 
 observes, is not merely to be considered as an 
 answer to the malignant perversions of Gibbon,, 
 but is calculated to stand in all ages as an able 
 vindication of the truths of Christianity. The 
 Author was peculiarly qualified for this under- 
 taking, on account of his extensive and accurate 
 knowledge of History. With much ability he 
 has traced and detected the sly windings and 
 malignant perversions of the deceitful Historian, 
 and has also exposed and confuted his numerous 
 misrepresentations. When Mr. Milner first con- 
 ceived the necessity of this work, no answer had 
 appeared against Gibbon which gave him satis- 
 faction; he revolved the matter deeply in his 
 mind, and often exclaimed, " who is this uncir- 
 cumcised Philistine, that he should defy the 
 armies of the living God?*" 3. His Essays on 
 the Influence of the Holy Spirit were exceedingly 
 well received, and have been of great service in the 
 Church. This work, though small, is a durable 
 Monument of the Author's sound principles, 
 good sense, and power of discrimination in ar- 
 gument; and will, doubtless, prove a valuable 
 protection against heretical and fanciful inter- 
 
 * In tlic year 17SG, Mr. Miluer assisted the Editor in the 
 publication of the Posthumous Works of their venerable 
 friend Mr. Adam. The Preface to the Private Thoughts was 
 their joint Work. Mr. Stillingfleet wrote the Life. 
 
 EDITOR. W. R. 
 
 N. B. This is t'ic note referred to in. page Ixxxvi. line 20. 
 
 p relations
 
 pretations of Scripture, through succeeding ge- 
 nerations. 
 
 The Rev. Mr. William Ludlam, a late cele- 
 brated Mechanic, and a useful Lecturer in 
 Mathematical Subjects in the University of 
 Cambridge, by his attack on Mr. Milner's ob- 
 servations on Gibbon's account of Christianity, 
 gave occasion to part of this treatise. That Mr. 
 Ludlam turned his mind, in the decline of life, 
 to theological subjects, ought by no means to be 
 objected to him: but it is much to be lamented, 
 that he should have seemed to presume upon 
 being able instantly to transfer the knowledge and 
 comprehension, which he had acquired in certain 
 subjects which he had studied, and for which he 
 had a taste, to others with which he had not long 
 been conversant. Like most Sciolists he dis- 
 played his attainment chiefly in finding fault. 
 His knowledge of the Scriptures was slight j his 
 style positive, conceited, and objurgatory, and 
 his sarcastic contemptuous treatment of several 
 excellent and truly religious characters was ex- 
 ceedingly unbecoming. 
 
 It may, perhaps, surprise some, who have 
 been accustomed to pay implicit deference to the 
 authority of this Philosopher and Mathematician, 
 to be told, that even in Mathematical Subjects, 
 where they have considered him as eminent for 
 skill, and as safe from mistakes, he could have no 
 very high pretensions to infallibility; that he has 
 actually fallen into errors ot considerable magni^ 
 tude-, and that more humility, diffidence, and 
 candour would have become a writer, who, by 
 venturing much beyond his depth, has proved 
 himself a dangerous instructor of youth. The 
 
 g 3 Writer
 
 ( cii ) 
 
 Writer of this Narrative has no particular wish 
 to explain himself further on this head; nor, if 
 he had, would this be a proper place for it. He 
 has a sincere respect for the memory of Mr. 
 William Ludlam, and it may be thought some 
 proof of his respect, that, though the facts here 
 alluded to have been known by him for almost 
 thirty years, they are yet in very few hands. He 
 believes that Mr. William Ludlam was a truly 
 religious man; and he also believes, that his 
 asperities would have worn away if he had lived a 
 little longer, and had become better acquainted 
 with the persons* whose understandings he so 
 much under-valued. 
 
 The Writer has given this hint respecting the 
 uncertainty and the fallibility of Air. William 
 Ludlam's reasoning powers, in the expectation 
 that it may in some measure act as a counterpoise 
 to the weight not of his arguments, but of his 
 authority. And this is precisely the effect which 
 he wishes it to have. 
 
 It should seem that much reliance is placed 
 on the AUTHORITY of the late Mr. William 
 Ludlam, because his very unscriptural notions on 
 the influence of the Holy Spirit, and other im- 
 portant doctrines, and his erroneous interpreta- 
 tions of particular passages of Holy Scripture, 
 have been of late years cited, retailed, and sup- 
 ported by the Rev. T. Ludlam, with an unex- 
 ampled self-sufficiency, arrogance, and contempt 
 
 * This word was, by mistake, printed person in the former 
 edition, instead of persons as it now stands. The Writer 
 gladly takes this opportunity of making the correction. As 
 the word stood before it might lead the Public to suppose that 
 the ilev. Mr. W. L. had treated Mr. M. with some PARTI- 
 rt LAU incivility; but no insinuation of that kind was in- 
 tended; 
 
 of
 
 ( ciii ) 
 
 of others, which would be unpardonable, even 
 if the propositions which he defends had always 
 been demonstrated with a mathematical precision. 
 There can be no good objection to opposition of 
 opinion, nor to the strongest statements: on the 
 contrary, the Writer of this Narrative delights 
 to ee men in earnest on deserving subjects ; he is 
 well convinced that truth can never suffer from 
 the closest and the most contentious argument; 
 but it should be remembered that contempt of 
 adversaries, insinuations of weak understanding 
 and ot enthusiasm, and great pretensions to clear 
 ideas and distinct knowledge, have nothing in 
 them of the nature of argument. It is this con- 
 tempt, these insinuations, and these great preten- 
 sions, that induce the Writer to take notice of 
 Mess. L. in this way. He is perfectly aware, that 
 there is also no argument in what he himself here 
 advances respecting their manner of opposing, 
 what they disliked. He therefore repeats, that 
 the very little here said, is not urged by way of 
 argument, but briefly hinted by way of caution. 
 Ail he desires is, that facts may not be taken for 
 granted, but inquired into on all sides. 
 
 1. Is it true, or is it not true, that certain reli- 
 gious characters have been treated by the Mess. 
 L. with an overbearing contempt? 2. Have both 
 those Rev. Gentlemen, or either of them, shewn, 
 or not shewn, by their writings, that they are but 
 fallible men? Will it be said, " They MAY 
 still be RIGHT in their arguments on the points in 
 question." True, And, therefore, once more be 
 it observed, that though argument can be fairly en- 
 countered only by argument, yet contempt, over- 
 bearing, and such like, may, on most occasions, 
 be properly enough resisted by producing in- 
 stances
 
 ( civ ) 
 
 stances of the fallibility of the persons, who use 
 such weapons. 
 
 Let the Reader ccn c u't Mr. Joseph Milner's 
 small Volume ot Essays; and then judge for him- 
 self, whether, as far as argument is concerned, 
 exclusive of all sort of authority, except what is 
 divine, the despised Enthusiast has not much the 
 better of the contest, particularly in the important 
 question of the influence of the Holy Spirit on 
 the understanding. Let him also compare the 
 contents of these same Essays, with all that has 
 been written on those Subjects by both the Rev. 
 Messrs. Ludlams and judge, WHO HAS WRIT- 
 TEN MOST LIKE A MAN OF A PLAIN, DOWN- 
 RIGHT UNDERSTANDING; WITH THE GREAT- 
 EST CLEARNESS; WITH THE LEAST PARADE, 
 
 AND WITH THE DEEPEST AND MOST /CCU- 
 RATE KNOWLEDGE OF THE SCRIPTURES. 
 
 These Es-ays remain yet unanswered. 
 
 Nothing can be more natural than that the 
 Rev. T. Ludlam should have a partiality and 
 veneration for the productions of a near relative 
 \vho well deserved all his respect and esteem. Nor 
 does the Writer of this Narrative make any 
 scruple to confess that, on similar grounds, he 
 feels a partiality of the same sort for the late Rev. 
 Air. Milner, and on this account he expects his 
 report of that Author's Works to be received with 
 considerable reserve by a cautious public. But 
 after all it should be recollected, that it is one 
 thing to have a high opinion of the knowledge 
 and ability of a near friend and relative, so as even 
 to think him a model for imitation, and quite 
 another thing to treat men as Fanatics, Enthu- 
 siasts, and Rejecters of Reason, or as sly, artful, 
 and designing characters, because they venture to 
 
 think
 
 ( cv ) 
 
 think for themselves in religious concerns, and 
 are not diyo>ed to worship the image which 
 another person sets up. 
 
 The most arduous and important undertaking 1 
 of Mr. Milner is his " History of the Church of 
 Christ," on a quite new plan. Three Volumes 
 of this excellent work are now before the public. 
 The Writer therefore does not feel it necessary to 
 
 j 
 
 say much concerning this performance. IK- is 
 just now publishing a second Edition of the first 
 Volume, which has long been called for by the 
 Booksellers; and he has begun to print a fourth 
 Volume of the same from the Author's Manu- 
 scripts. The fourth Volume will carry down the 
 'tt'ork to at^out the middle of the 16th Century. 
 Formerly this Country abounded with Divines, 
 who were strenuous and able advocates for the 
 Establishment, who were orthodox in their faith, 
 and who, also, were diligent and zealous in the 
 practical application of their principles. Of later 
 years there have not been wanting orthodox 
 members of the Church, who have also shewn 
 themselves powerful defenders of Ecclesiastical 
 institutions; but the persons of this description 
 have not Dually been industrious, earnest, plain, 
 and practical preachers of the essential articles of 
 the Christian faith. They seem to have contented 
 themselves with supporting the outworks of Re- 
 ligion, and with occasional declarations of ortho- 
 doxy, and almost to have forgotten that whatever, 
 in its aim, stopsshort of thoroughly awakening the 
 consciences of men, of subduing their natural 
 corruptions, and of producing " a peculiar people 
 zealous of good works," is not " the Gospel of 
 Christ, that power of God unto salvation," which 
 St. Paul preached. The evil consequences of this 
 
 fundamental
 
 ( cvi } 
 
 fundamental defect have not been few. Many 
 persons, truly conscientious and sincerly attached 
 both to the doctrine and the discipline of the 
 Church, have often been displeased, and even dis- 
 gusted, with the defective orerroneous instruction 
 of the pulpit; and this, at the very time that 
 they approved and admired what came from the 
 reading desk. And others, who were less friendly 
 to our Ecclesiastical Establishment, have taken 
 advantage of this want of harmony, and thereby, 
 promoted mischievous schisms and separations. 
 
 Certain of the rulers of the Church, a long time 
 ago, took notice of some of these EFFECTS, and 
 expressed sufficient indignation on the account ; 
 but, whether they were thoroughly aware of the 
 cause, or whether they took the right method 
 of curing the evils, are questions of great moment, 
 and which call for most serious and disppassionate 
 consideration. 
 
 That some, at least, of our present Ecclesiasti- 
 cal Rulers have now their eyes open to the chief 
 cau^e of many of the irregular practices, and 
 other unpleasing circumstances, which have taken 
 place in the religous concerns of this country, 
 the Writer of these pages collects, with great 
 satisfaction, from several excellent charges which 
 of late years have been delivered by eminent and 
 experienced Prelates at their respective visita- 
 tions. 
 
 In regard to himself, he has long been fully 
 persuaded, that the feeble and indistinct statement 
 of fundamental articles of faith, and the almost en- 
 tire neglect ot enforcing the same, and of applying 
 them closely to the consciences of the hearers, 
 has amounted, on the part of many of the 
 
 Clergy,
 
 ( evil ) 
 
 Clergy, to a DANGEROUS DEPARTURE from 
 sound doctrine ; which, if not checked, will, in no 
 great length of time, be found much more preg- 
 nant with mischief, than it \ generally suspected 
 to be. Already a discerning eye can trace the 
 great havock of the Church which it has made in 
 various ways. 
 
 The times are awful and threatening: The 
 Church has determined and inveterate enemies: 
 Sects and parties daily increase in number; and 
 the endless divisions and separations from the 
 Establishment afford a most melancholy symptom, 
 of the decay of real religion, and of the ascendency 
 of loose principles. 
 
 Any wise provisions made by the State, for the 
 purpose of strengthening and protecting the 
 Church, ought certainly to be received with 
 gratitude by all lovers of piety and good order. 
 But nothing short of a radical reform of the fun- 
 damental defects here mentioned, will effectually 
 remove our dangers. 
 
 The present times are not only awful 2nd 
 threatening ; they are also peculiarly dirrtcult. 
 The very word REFORM in our days, carries 
 along with it something that alarms; and with 
 very good reason, when applied to Governments, 
 either of Church or State. The V\"riter of these 
 pages, however, uses it in a way that cannot be 
 thought exceptionable by any one. 
 
 A diligent examination of the internal history 
 of this country in religious matters, will prove, 
 that \vhat he has advanced respecting the depar- 
 ture of many of the Clergy from the doctrines of 
 the Church, is no idle conjecture : and the same 
 examination will also shew, beyond all dispute, 
 that commensurate with this departure, and in 
 
 proportion
 
 ( cviii ) 
 
 proportion to it, have been all along the increase 
 of the sectaries and the diminution of attachment 
 to the Establishment. Those, therefore, who are 
 accustomed to connect together causes and their 
 effects, cannot but cry out REFORM. I3y which 
 term, not a hair's breadth more ought to be in- 
 tended, than that we should return to the GOOD 
 OLD WAY; that we should revert to our original 
 principles. And here happily we have not our 
 principles to seek: they are penned with the 
 greatest clearness and precision. 
 
 In one word then, the likeliest method to pre- 
 serve the unity of the Church, and a consistent 
 harmony among its members, will be, for each 
 individual of the Clerical order, according to his 
 ability and situation, to do his utmost, first, to 
 comprehend and thoroughly digest that System of 
 Doctrine and Practice comprised in the Articles 
 and Homilies of the Church, to which he be- 
 longs; then zealously to inculcate those great 
 Truths upon the Minds of the People; and 
 lastly, in his own Conduct, to exhibit an example 
 of the effects which Christian faith, wherever it is 
 sound and lively, is sure to produce. 
 
 The Writer has already expressed the great 
 satisfaction, which the perusal of certain excellent 
 compositions, delivered within these few years at 
 Episcopal Visitations, have afforded him ; and he 
 may add, he trusts, without impropriety, that by 
 these very compositions, he has been encouraged 
 to speak out in this manner. He cannot but 
 rejoice, that any of those, who have most 
 power to stop the progress of the evils in ques- 
 tion, have shewn that they are aware of their 
 cause, and ready to exert their influence and au- 
 thority to remove it. 
 
 For
 
 For the information of those, who may not be 
 much versed in the history of practical religion, 
 it ought perhaps to be observed, that every thing, 
 which hath been now said respecting the neglect 
 of the fundamental articles of religion in the dis- 
 courses of the Clergy of the Establishment,, is to 
 be understood as having prevailed some thirty or 
 forty years ago, in a much higher degree than it 
 does now. Within the memory of the Writer, 
 notwithstanding all he has been constrained to 
 say on this subject, he is enabled to declare with 
 certainty, and from his own knowledge, that 
 there has been a very considerable revival of the 
 pure reformed religion, and that the compositions 
 which are at this day delivered from our pulpits 
 " are of a more Christian cast" than were often 
 heard some thirty years ago. To the same effects., 
 and almost in the very same terms, speaks one of 
 the learned Prelates above alluded to; and at the 
 same time, adds these remarkable words. " Still 
 the dry strain of moral preaching is too much in 
 use, and the erroneous maxims, on which the 
 practice stands, are not sufficiently exploded." 
 
 The judicious Hooker is a striking instance of 
 a Divine, who combined in the same person, and 
 in a very high .degree, all the three above-men- 
 tioned* requisites: that is, he was able as a 
 defender of the English Ecclesiastical polity ; he 
 "was sound and clear in his Doctrine; and he was 
 impressive, and pointed, and warm in his prac- 
 tical statements and applications to the people. 
 Mr. Milner often declared that Hooker's Sermon 
 on " Justification by Faith" was among the first 
 things that set his mind to serious thinking. He 
 had not then suspected that there existed a single 
 * Mentioned in pa^e cv. line 17 20. 
 
 person.
 
 person of learning or respectability, who held such 
 notions as those of which he was then beginning 
 to think more favourably. He had supposed that' 
 they were chiefly confined to persons of no lite- 
 rary attainments, or to certain classes of the 
 dissenters, or perhaps to men who failed not to 
 connect with them much wild and indigested 
 principle, and much irregular practice: Of 
 course, this discovery had no small effect in re- 
 moving his prejudices, and in exciting his atten- 
 tive curiosity. 
 
 If it be true that few of the late public defen- 
 ders of our Establishment have combined sound 
 evangelical principles, with a warm and well- 
 directed zeal, that circumstance will stamp a pe- 
 culiar value on Mr. Milner's Church History, in 
 the minds of all woo are well acquainted with 
 the execution of that performance. Its intrinsic 
 value is more and more understood; and it will, 
 doubtless, continue to increase in estimation, in 
 proportion as the literal meaning of the Articles 
 of the Church of England is more confirmed by 
 a just interpretation of Scripture; and in propor- 
 tion as men take greater pleasure in seeing the 
 pure faith of the Gospel exemplified in the lives 
 of those, who profess themselves believers in 
 Christ Jesus. 
 
 It would be inconsistent to expect that those, 
 who, on principle, dissent from the Church of 
 England, should accord with this Author in the 
 Contents of his ChapteronEcclesiastical establish- 
 ments, however cordially they may agree with him 
 in the Doctrine of Salvation by Jesus Christ. But it 
 may seem somewhat remarkable that the Rev. Dr. 
 Haweis, himself a member, and even a beneficed 
 Clergyman of that Church, should have taken 
 
 SUCH
 
 SUCH EXTRAORDINARY and SUCH UNFAIR 
 
 means to counteract the effect of Mr. Milner's 
 labours. Dr. Haweis's " IMPARTIAL HISTORY," 
 as he calls it, abounds with misquotations and 
 misrepresentations. An account of these, with 
 animadversions upon them by the Writer of this 
 Narrative, may be seen in the Preface to the se- 
 cond Edition of the first Volume of Mr. Milner's 
 History, published at Cambridge*. 
 
 Observations on Conformity by the Rev. 
 William Richardson. 
 
 The Rev. William R. the Editor of these Ser- 
 mons, is tempted to add a few observations on the 
 subject of Conformity. In a long account which 
 he has seen of Dr. Haweis' Publication in one of 
 the Reviews, it is said to express the " opinions 
 of that part of the Clergy of the Church of 
 England, which has assumed to itself the title of 
 Evangelical, among whom he is to be considered 
 as a leading Member." This statement, however, 
 requires explanation. 1. If there be, indeed, a 
 part of the Clergy of the Church of England, 
 who call themselves Evangelical, and who also 
 approve of Dr. Haweis' mode of proceeding, so 
 as to consider him as one of their leading mem- 
 bers, the Editor hopes most cordially that it is 
 but a VERY SMALL PART. 2. There is a very 
 considerable part of the Clergy of the Church o'f 
 England, who strictly speaking, assume to them- 
 selves no title, but that of faithful and sincere 
 members of the Establishment to which they 
 belong; though the Editor does not deny, that 
 they are frequently termed Evangelical, sometimes 
 by way of distinction, and at others, strange as it 
 
 *That Volume was published in the Summer of 1800. 
 
 may
 
 ( cxii } 
 
 may seem, by way of sneer and reproach. Dr. IT. 
 so far from being a leading member, or a fair 
 specimen of this class of the Clergy, is going on 
 in a way. which they extremely dislike. They 
 agree with Mr. Milner in his views of Church 
 Order and Government, and look upon all sepa- 
 rations from the Establishment as serious evils. 
 Dr. Haweis' book seems to be an apology for 
 Schism; which according to him is rather a DUTY 
 than a SIN, when there is cause. Did he ever 
 hear of any divisions in the Church, or seditions 
 in the State, without some cause, some provoca- 
 tion being alleged to vindicate them? Such 
 loose sentiments, on the point of Conformity, 
 entertained by Dr. Haweis, and by a few more 
 Preachers too fond of popularity, xvho encourage 
 separate places of worship, and despise the order 
 of the Church in which they were called to minis- 
 ter, ought not to be imputed to the whole body of 
 those, who are called Evangelical Clergy. They 
 love their Church, and conduct themselves ac- 
 cording to her rules, for conscience' sake: though 
 they may suffer, undcsemvly as Methodists or 
 Sectaries from one quarter, and as Time-servers 
 and Bigots from another. 
 
 From this peculiarity in their situation, they 
 will hardly be suspected of interested motives in 
 their attachment to the Established Church. 
 Certainly, it is not her loaves and fishes, but her 
 sound doctrines, and edifying forms of worship, 
 that bind them to her. She may have many 
 faults, and her officers and members still more; 
 but she must be proved tobe Antichristian, before 
 separation from her can be justified. Nothing 
 short of this could vindicate our departure from 
 the Church of Rome, at the Reformation. 
 Against all separations and divisions we are 
 
 solemnly
 
 ( cxiii ) 
 
 solemnly and repeatedly warned in the New 
 Testament. These warnings ought not to 
 be overlooked by the serious members of the 
 Church, who are taught to pray in their incom- 
 parable Litany, " from all heresy and schism, 
 good Lord deliver us." They who look not far 
 before them, may think small deviations from 
 established order, for the sake of greater spiri- 
 tual improvement and edification, allowable; 
 but they who have watched the tendency of such 
 deviations, have found that they always ended in 
 the sacrifice of those sound principles by which 
 mankind are kept in subjection to God and to 
 one another, and by which alone social harmony, 
 and subordination can be maintained. 
 
 SERMON
 
 SERMON I. 
 ORIGINAL SIN. 
 
 GEN. viii. 21. 
 
 The imagination of mans heart is evil from 
 his youth. 
 
 SUCH is the character given of man, not by 
 the flattering pencil of man himself, but by 
 him who searches the heart, and who alone 
 knows it thoroughly, The LORD our MAKER*. 
 The doctrine which the words contain is 
 commonly called Original Sin. It is the first 
 doctrine of the Scriptures. The whole religion 
 of the Bible .supposes it, requires it, and is built 
 upon it; and it is so much a first principle, that 
 he, who will not learn this, can learn nothing 
 else to make him wise unto salvation. It must 
 not be expected, that in one popular discourse, 
 I should do full justice to a subject of so much 
 importance. But I shall throw out a few hints 
 concerning it, for the consideration of those, 
 who either do not believe it, or are not affected 
 with it. And I hope to shew it to be not only 
 a true, but a most important and most necessary 
 doctrine. The proof of it shall briefly be given 
 from Scripture and from facts. The vanity of 
 B objections,
 
 2 Original Sin. [SERM. L 
 
 objections, and the necessity of a practical 
 learning of the doclrine must be shewn: The 
 truth of all the rest of the capital doctrines of 
 Scripture must be illustrated on the supposition 
 of the certainty of this: And the great point of 
 instruction in the way of salvation, as the con- 
 sequence of the whole, must be distinctly stated. 
 1st, The thing asserted i-n tire text is true, 
 (i The imagination of man's heart is evil from his- 
 youth." The words are very plain. Can there 
 be more than one meaning annexed to them ? 
 It is not asserted of this or of that man, but of 
 mankind universally. And this too " from his 
 youth;" from the earliest life, before there can 
 be any opportunity to corrupt him by bad ex- 
 amples or habits. The disposition itself is bad. 
 The first conceptions of man, before they are 
 ..expressed in words or actions, even the ima- 
 ginations are evil: How evil then must he be! 
 If the source itself be poisonous, how destruc- 
 tive must be the waters that flow from it, in the 
 whole current of human conduct? And he, 
 who says this, is the Lord who cannot lie. The 
 occasion of his saying so shews the doctrine in 
 the fullest light, as he is assigning a reason, 
 why he will no more cut off mankind by a 
 flood, as he had done: And what is the reason 
 he will not? Is it that men are better now than 
 formerly? No! man is evil from his youth, in 
 his imaginations. Every generation is so, and 
 will be so, and therefore he might cut them all 
 off, one after another, and never cease to de- 
 stroy them by floods. Their incurable wicked- 
 ness is then the true reason, why, after having 
 made an example of one generation, in this 
 manner, he will not repeat the experiment. 
 
 Such
 
 SERM. I.] Original Sin. 2 
 
 Such is the force of the divine declaration to 
 Noah after the flood. " I will not again curse 
 the ground any more for man's sake; for the 
 imagination of man's heart is evil from his 
 youth; neither will I smite any more every 
 thing living, as I have done." And yet, when 
 " the Lord looked upon every thing that he 
 had made, behold it was very good." So we 
 are told in the conclusion of the account of the 
 Creation, in the first Chapter of Genesis. Man 
 then must have been entirely altered; and the 
 third Chapter shews us how this was effected in 
 the sin and fall of our first parents. 
 
 In this Chapter there is surely information 
 enough to satisfy a modest mind of the depraved 
 and accursed state to which we are naturally 
 reduced; information, which is no where else 
 to be obtained, and which facts are continually 
 confirming in the world; though not such as to 
 gratify impertinent curiosity, or to humour the 
 vain reasonings of men, who would undertake 
 to fathom what is above them. And so long as 
 Moses continues to relate the history of man- 
 kind, so long the proof, by experience, pro- 
 ceeds. We first trace it from the murder of Abel 
 to the flood, and to the universal depravity then 
 prevailing. But, surely, after so terrible an ex- 
 ample, the next race of human Beings will be 
 quite different. We have heard the Lord de- 
 claring far otherwise in the text. Corruption 
 like a torrent soon breaks down the fences of 
 the most wholesome divine restraints; and soon 
 the knowledge and worship of the true God is 
 lost. Nor is there an instance of any person or 
 people ever recovering themselves from idola- 
 B 9. trous
 
 4 Original Sin. [SERM. I 
 
 trous and universal wickedness., by the force of 
 their reason or the strength of their resolutions. 
 
 Against the direct tendency of our nature, 
 and by a special interposition and a succession ot 
 miracles, Almighty God preserves some know- 
 ledge and worship of himself in one people only, 
 the Jews. Yet, what does all their history shew, 
 but the strength of overbearing natural wicked- 
 ness, continually breaking down all fences,, and 
 prevailing against the greatest encouragements 
 and the strongest means to the contrary. Israel 
 is constantly prone to evil. Their history is a 
 history of rebellion. " Ye have been rebellious 
 against the Lord since the day that 1 knew you/' 
 says Moses. And future generations of them 
 were no better. The few excellent men among 
 them, \vhom divine grace raised up and di- 
 rected to preach to and warn them, how were 
 they treated? Hear Saint Stephen's account, 
 " Ye stifthecked and uncircumcised in heart and 
 ears, ye do always resist the Holy Ghost; as your 
 fathers did, so do ye. Which of the prophets 
 have not your fathers persecuted?" It is not 
 then by a text here and there only that we 
 prove Original Sin. The proof of it is every 
 where, in every page ot sacred story. 
 
 Yet particular testimonies might be enume- 
 rated. " I was shapen in wickedness, and in sin 
 did my mother conceive me," David confesses. 
 f< We are all as an unclean thing; and all our 
 righteousnesses arc as filthy rags," is the con- 
 fession of Isaiah, in the name of the whole 
 Church; and, in his own name he laments thus, 
 "' Wo is me, for I am undone, for I am a man 
 of unclean lips." " The heart is deceitful and 
 desperately wicked, who can know it ?" Not this 
 
 or
 
 SERM. I.] Original Sin. 5 
 
 or that man's only, but MAN'S in general, Jere- 
 miah declares. '' The way of man is froward 
 and strange," Solomon confesses, " but,, as for 
 the pure, his work is right." Why so? Through 
 divine grace. But without it, of himself by 
 nature,, man is froward and strange, yea " filthy 
 and abominable." For in the book of Job we 
 find these words, " who drinketh iniquity like 
 water." When the Divine Saviour preaches 
 the necessity of being born again, he says, 
 " that which is born of. the flesh is flesh, and 
 that which is born of the Spirit is spirit." This 
 is declaring in the strongest manner that. man 
 is, in his natural state, totally depraved. He 
 would not need to be renewed in his whole dis- 
 position, if this were not ihe case. A little out- 
 ward reformation, or some amendments and 
 alterations for the better would be sufficient. 
 These satisfy pharisaical persons in all ages, and 
 are sufficient in the opinion of those who do 
 not believe themselves lost sinners. But Christ 
 tells us, that " the Son of Man is come to seek 
 and save that which was lost." In many other 
 passages. Original Sin is confessed in all its 
 strength. What a renewed man is through grace 
 is called SPIRIT, in the Scriptures. What he is 
 of himself is called FLESH. St. Paul confesses. 
 I know that in me, in my flesh, dwelleth no good 
 thing." He also speaks of " sowing to the 
 flesh and of sowing to the spirit," shewing us. 
 that the flesh is ours properly. Therefore he 
 savs HIS flesh. But the spirit, the new nature, 
 is of God in Christ altogether. 
 
 The third Chapter of the Epistle to the 
 
 Romans contains a map of man's nature. " There 
 
 is none righteous, no, not one; there is none that 
 
 B 3 seekcth
 
 6 Original -Sin. [SEKM. I. 
 
 sceketh after God: they are all gone out of the 
 way ; they are altogether become unprofitable ; 
 destrulion and misery are in their ways; there is 
 no fear of God before their eyes." The Scrip- 
 ture proof of the doctrine is thus invincible. 
 
 Let us now recur tofacls. If men, who have ac- 
 customed themselves to take notice of ANY thing 
 rather than what passed in their own breasts, and 
 whose eyes and ears are open to every thing 
 around them, while they take no observation of 
 the frame of their own spirits, would retire in- 
 ward, and consider how it has been with them 
 all their days, conviction would soon follow. 
 Long before example and habit could do any 
 thing, they certainly shewed the imagination of 
 their hearts to have been evil from their youth. 
 " As soon as they were born, they went astray 
 and spake lies." They always shewed a predo- 
 minant love of the world. From infancy we 
 discover this propensity. To have the attention 
 quite taken up with present things; to seek to 
 gratify our senses and our passions; to live as 
 if this world were io last always, and we always 
 to live in it; not to make it an object of any 
 consequence to please our Maker whoever 
 honestly weighs the frame of his own spirit by 
 nature, must see that this description applies 
 to his case. What means the excessive un- 
 willingness to think at all of God and a future 
 life! Whence the variety of excuses to satisfy 
 ronscience, and to make ourselves easy without 
 prater? How exceedingly difficult is it to bring 
 the mind to think seriously, for five minutes 
 together, on the concerns of the soul? But 
 this is not for want of capacity and power of 
 attention. We can think long enough on 
 
 things
 
 . I.] Original Sin. 1 
 
 things that we love. The gay pleasurable young 
 man is not fatigued with prosecuting schemes of 
 lewdness and intemperance: Nor is the care- 
 fui man of business soon tired with thinking, 
 labouring, and conversing on objecls of trade : 
 And the trifler and newsmonger, and busy body 
 in other men's matters,, is not soon tired with 
 his enquiries, or with tattling about what he 
 hears in even 7 company. 
 
 The world, Brethren, in one shape or another, 
 according to the variety of tastes and tempers, 
 and education and circumstances, fills the mind 
 of man by nature. Conscience is indeed im- 
 portunate with him at times ; but he has a 
 thousand ways to stifle it, and drown its voice; 
 and he can live year after year without seeking 
 God, without making it a point of any great 
 consequence with himself, how matters stand 
 between God and his soul. Yet men can con- 
 ceive how much eternity is to be preferred before 
 time : And the patience and labour with which 
 many go through disagreeable present hardships, 
 in hopes of growing rich, and reaping the re- 
 ward of their care and toils, shew that men have 
 a capacity of denying themselves present plea- 
 sures in hopes of future good things. Why 
 do they not exercise this to secure the happi- 
 ness of eternity ? Why ? but because of the 
 entire wickedness of their natures, alienated and 
 turned wholly from God, and at enmity with 
 him. Indeed it is a strong sign of our natural 
 depravity, that we are disposed to behave worse 
 to God, when he favours us with prosperitv. 
 than when he chastizes us with adversity. 
 Instead of studying to shew gratitude to him, 
 we grow presumptuous. And I am apt to think 
 B i that
 
 8 Origin&l Sin. [SFRM. I. 
 
 that this is universal. Health, riches, a great 
 flow of success, corrupt the heart, and fill it with 
 insolence and pride. It could not be so, if the 
 heart were not naturally evil. 
 
 See that proud careless sinner in full health 
 and prosperity. You must not speak to him 
 concerning his soul : he is above such vulgar 
 considerations, lie leaves the business of prayqr 
 to poor people, to afflicted persons, and to silly 
 Enthusiasts. But behold! God has visited him 
 with sickness. He is frighted with the thought 
 of dying. His conscience tells him, that God 
 and he are not on good terms. Then he will 
 have the company of praying people, or of a 
 Minister whom at other times he despised. He 
 will now beg hard for mercy. He will wish 
 lie had lived in a different manner, and will 
 promise his Maker how much better he will 
 lead his life, if he please to spare him. He 
 recovers. He soon forgets all. He shuns the 
 society which he before had courted in his 
 distress, andgives himself tothe companyoi men 
 of the world. What tends to make this less 
 shocking to serious minds is its being so com- 
 mon, that none are surprized at it. Oh ! how 
 evil the heart which thus flies from a Gccl of 
 infinite goodness, and buries itself in the world ! 
 I shall just mention one thing more. 
 
 We know, in a house or family, if there be 
 one person much di.slikod by all the rest, how 
 ready, they arc to lay the blame on him, if any 
 tiling go wrong. " This is owing to Him, 
 nothing thrives that He meddles with, it is like 
 Him." Those who have observed such things 
 know, that speeches of this kind prove nothing, 
 but the ill-will of the speakers against the per- 
 son
 
 SERM. I.j Original Sin. 9 
 
 son. Now It has pleased God to take care by 
 his own effectual grace, and power and wisdom, 
 that there always should be some to honour 
 him in the world; some persons,, who truly fear 
 him and love him., and serve him in the Gospel 
 of his Son. The treatment which these meet 
 with is another proof of the great wickedness 
 of human nature. They are hated, slandered, 
 censured, discouraged, more than others. Men 
 are uneasy in their company ; view them with 
 fear and disgust ; and are glad of every oppor- 
 tunity to defame them. And whatever mis- 
 chief happens in the w r orld, is readily ascribed 
 to them ; just as the hated person in a house, 
 whom I have before mentioned, is treated by 
 the rest. We have not yet ceased to hear of 
 the harm done by men of much religion, dur- 
 ring the confusions of the last century. The 
 villany and hypocrisy of Cromwell are urged as 
 a lasting ground of reproach against thousands, 
 who fear God, pray in sincerity, and rnind 
 heavenly things. 
 
 You may see this in a strong light by com- 
 paring our proceedings in another matter. Many 
 persons undertake to trade, and by. foolish and 
 absurd schemes and .extravagancies are ruined. 
 Men do not thence infer that trade is a bad 
 thing. I never heard any person reason thus, 
 " Since such and such people trade a while and 
 then break, it is <i foolish thing to follow mer- 
 chandise at all." No, no, men love the world 
 too well to be tempted to reason so weakly. Yet 
 because there have been false pretenders to the 
 new birth, how many ridicule the new birth 
 altogether, and are content without the love of 
 God, or any hearty religion at all ? The reason 
 
 is,
 
 JO Original Sin. [SERM. I. 
 
 is, because God himself is disliked by us, there- 
 fore \ve are glad of any specious handle to pick 
 a quarrel with his people. I wish careless persons 
 to examine thus their own breasts; they may 
 find these and a thousand such proofs within 
 themselves, testifying that the imaginations of 
 man's heart are evil. 
 
 3d, I would warn you to avoid the usual 
 method of all who shut their eyes against the 
 conviction of their own consciences. They 
 argue against matter of fa 61, as if it were im- 
 possible, that man should be thus corrupt by 
 nature. How unreasonable this is ! If men were 
 disposed to hearken to fair reasoning, the falla- 
 cy of this would appear, by only transferring 
 the subjecl from the soul to the body. You are 
 very ill, dangerously ill. The fever has already 
 made an alarming progress. Are you to begin 
 to dispute the fact, and say it is impossible it 
 should be so, because the goodness of God 
 would not suffer his creatures to be thus afflicl- 
 ed ? Yet thus do men argue, who have in their 
 own breasts as plain proofs of a natural disease 
 of soul, from their birth, as they have of a dis- 
 order in their bodies. 
 
 God knows what is fit for him to do. I am an 
 ignorant, short-sighted creature. What he has 
 revealed, I may safely cleave to, and no more. 
 He has told me, that he made man upright, 
 but he is fallen from this state. He considers 
 the whole human race colleclively in our first 
 Father, like a large tree, all whose branches 
 are one with the stock and partake of its na- 
 ture, whatever that nature be. It is impossible 
 that my reasonings against this should signify 
 any thing, unless I can pretend to say that 
 
 I under-
 
 SERM. I.j Original Sin. 1 1 
 
 I understand the nature of the union of the 
 human race in Adam ; the quantity of the evil 
 that is in sin; the necessity of punishing it; 
 and the grounds and reasons of the Divine 
 Government. Of all these things lam as un- 
 fit to judge as an infant is of the construction 
 of a snip. By this time you may see, that the 
 opposition men make to the fall, on grounds 
 of reason, is itself no mean proof of the doc- 
 trine, because it proves their exceeding great 
 pride and arrogance. The fact is, you are in 
 a rever. Get better of your fever it possible. 
 Apply to the Physician. Be his Patient. Follow 
 his directions ; and leave idle disputings. This 
 is the voice of common sense in the care of the 
 tody; and it would be thought so in the care 
 of the soul, if man were as \vise for the next 
 world as he is tor this. 
 
 4th, That this advice, O Sinner, may come 
 with full weight on thy conscience, be tho- 
 roughly convinced of thy condition. Rest not 
 till thou hast made out what thy frame of heart 
 is. If the imagination of man's heart be evil 
 trom his youth, it may be known to be so. The 
 symptoms will prove it as plainly as the symptoms 
 of a fever prove that distemper to lodge in the 
 human bociy . And those, who have written books 
 and argued against Original Sin, might (and they 
 would, if they had been men of real honesty in 
 religion) have proved the point by their own 
 experience. Our Saviour has told us that the 
 two great commandments are, to love God with 
 all the heart, and our neighbour as ourselves. 
 
 O 
 
 Bring yourselves to this test. Do- you love 
 God ? Do you love your neighbour? Examine 
 deeply ; and watch the very motions of your 
 
 heart,
 
 1-2 Original Sin. PERM. I. 
 
 heart, what in the text is called its imagina- 
 tion. I am sure the best men, in all ages, who 
 have taken true pains to search into the mat- 
 ter, who have prayed the most, and been 4he 
 most careful against sin., do all agree that their 
 hearts are naturally void of this pure love both 
 to God and to their neighbour; and that till 
 they were changed by Divine gr-ice and made 
 new creatures, they had none of it at all. It is 
 incredible that these .should all be deceived. 
 God hears prayer, and would surely direct 
 them right. 
 
 I know many have said that it is far other- 
 wise with them. They have always had honest 
 and good hearts. But what sort of men are 
 they? The shew of their countenance witnesses 
 against them. Pride is written on their foreheads, 
 and whoever knew them at all, might know 
 they were men of most unreasonable arrogance, 
 and vastly elated in a conceit of themselves, 
 beyond any just grounds to which their talents 
 or their actions entitled them. 
 
 Let you and me, Brethren, get this matter 
 decided by experience. If we have not done so 
 yet; if we are unwilling to bring ourselves to 
 this test ; this of itself is no slight evidence of our 
 depravity. Whu.t is it to me, to get money ; 
 to get praise or fame ; to be am used with di- 
 versions; to know all the news of the town; 
 and yet to remain a stranger to what passes 
 every day in my own breast r Is there indeed a 
 natural principle of love to the best of Beings, 
 a hungering and thirsting after righteousness ? 
 Surely, if -you attend closely and fairly, you 
 must see that you do not naturally Jove God in. 
 this manner at all 3 but arc very averse from, or 
 
 quite
 
 SERM. I.] Original Sin. 13 
 
 quite indifferent about him; and that you arc 
 alive only to the world. This is proved by the 
 coldness of your prayers ; by your perfect want 
 of delight in God, in Christ, in divine things, 
 and \\\ the prospecl of the world to come. 
 Whatever then be the case of other people, you 
 have not the love of God in you. You have a 
 dangerous lever, which will burn within you 
 for ever, if it be not cured in this life. 
 
 ,5th, Though the experience of this may be 
 painful, and hurt your pride and you lusts, 
 yet it is wholesome ; and you now are prepared 
 to attend to the rest of the doctrines of Scrip- 
 ture: Once knowing yourselves to be altojre- 
 
 o o 
 
 ther evil, as the Lord by Moses in the text 
 describes us, you have obtained one grand 
 proof of the truth and certainty of the Scrip- 
 tures. It is the only book which has laid 
 open this evil state of man fully and clearly 
 with its cause and its eiTecls and circumstances. 
 You will be prepared to hear what the Lord 
 declares in it for your cure. And indeed you 
 will obtain, in this way, the most satisfying 
 proof of the truth of the whole word of God, 
 and comprehend the true order and spirit of 
 every other part of divine truth. It is for want 
 of this true self-knowledge that there are so 
 few true Christians in the world. The greater 
 
 O 
 
 part, who call themselves so, do not care for 
 religion. And some, who do, study books after 
 books, \vithout serious prayer for divine illu- 
 mination, and without bringing doctrines to 
 the test of experience. Their heads are busied, 
 while their hearts and consciences are unexer- 
 cised with religion. A little experimental know- 
 ledge is of great importance in religion. While 
 
 men
 
 14 Original Sin. [SERM. I. 
 
 men arc too proud or too careless to cultivate 
 that, they live ignorant of themselves, and build 
 on this or on that great man's authority, without 
 knovvingany thing for themselves. Oh! Brethren., 
 search your hearts, till you know what they are, 
 and you will find that you need an entire change 
 indeed. 
 
 I purpose, if God give me leave, in a few 
 plain discourses, to go through a course of expe- 
 rimental Divinity. Let this be considered as the 
 first of them. There is a propriety in such a 
 beginning. He, who knows not that " the 
 imagination of his heart is evil from his youth," 
 has not yet begun any religion that will be of 
 service to him. But, if you do indeed know 
 yourselves to be thus evil, I say in the last place 
 get yourselves acquainted with Jesus Christ, the 
 great Physician of the soul. Men only trifle with 
 a Physician and his medicines, while they think 
 themselves whole and sound. But, if you have 
 this disease ; if you are sure of it ; if the poison 
 of sin is felt both in its guilt and power ; know, 
 there is no Healer but the Son of God. Come 
 to him for Cure. Get admitted into his House. 
 All, who seek his help, he receives freely and 
 without price. Kest on him by faith. Con- 
 tinue Patient under his hand and abide there. 
 He dismisses none incurable : In due time you 
 shall find yourselves made whole : And you 
 \vill be admitted, at length, to join in those 
 songs of health and praise, that are for ever 
 heard in the mansions of the blessed. 
 
 SERMON.
 
 SERMON II. 
 
 THE CHURCH OF GOD CONFESSING 
 HER GUILT AND DEPRAVITY. 
 
 ISAIAH, Ixiv. 6, 7. 
 
 But we are all as an unclean thing, and all our 
 Righteousnesses are as filthy rags, and we 
 all do fade as a leaf, and our iniquities, like 
 the wind, have taken us away, and there is 
 none that, calleth upon thy name, thatstirrelh 
 up himself to take hold of thee: for thou 
 hast hid thy face from us, and hast consumed 
 us, because of our iniquities. 
 
 IT is one of the most afflicting things to a 
 real Pastor of Christ's church, to see those, 
 who profess divine truth, scandalizing it in 
 practice, and after a fair appearance of godli- 
 ness returning, like the sow that was washed, to 
 her wallowing in the mire. The evils of our 
 fallen nature are so many, the world is so 
 alluring, and the snares of Satan are so crafty, 
 that many causes may be assigned for this 
 grievous backsliding. But the chief cause is, 
 the want of self-knowledge and of a just con- 
 viction of our own sinfulness. Self-love is 
 flattering; we are apt to flatter one another; 
 we do not easily see the depth of iniquity 
 within it; lurking pride deceives us, and we 
 are willingly deceived. 
 
 Indeed
 
 16 The Church of God Confess /tig [SERM. II 
 
 Indeed when it is considered how few spend 
 any time in serious self-examination, we need 
 not wonder that we are so much imposed on 
 in this respect. To know our own selves, i.-> 
 what many great and wise men have never 
 attained, living or dying. In persons, who have 
 no Christian seriousness, it is not to be expected. 
 All other religions, and all thedo6lrines of Phi- 
 losophers in all ages, are utterly void of this 
 knowledge. It is among those only, who follow 
 Christ in sincerity,, that self-knowledge is to be 
 found. AH the rest are destitute of it. 
 
 The evils of this ignorance are great. Men 
 without self-knowledge are proud and presump- 
 tuous ; walk rashly and carelessly ; stumble at 
 Christian doctrines ; value nothing in religion, 
 but what has present comfort in it ; are dis- 
 pleased with the true language of humility ; and 
 do not cordially submit to Christ, who is the 
 " end of the law for righteousness to every one 
 that bclievcth." After having healed their 
 superficial conviclions falsely, and finding no 
 real food in the Gospel to feed on, they are 
 apt to return to the world and its vanities. 
 
 To know ourselves, and to know God in 
 Christ, are the two great objecls of Christian 
 enquiry. No man knoweth either aright, but 
 by the Holy Ghost. Light from above is 
 needful, in subjects which we are of all others, 
 by nature, most insensible of, and most averse 
 to. In hope of this effectual influence, I shall 
 at present lay beipre you one of these two 
 subjects, THE KNOWLEDGE OF OCKSKLVES. The 
 words of the text, and indeed the whole prayer 
 of which they are a part, illustrate it. It is the 
 Church of God, which is praying and confessing 
 
 her
 
 SERM. II.] Her Guilt and Depravity . 17 
 
 her sins and miseries. Whoever do this in a 
 right manner, always seem, in the opinion of 
 Pharisees,, to say too much against themselves. 
 The confession begins at the 15th verse of the 
 foregoing chapter, and reaches through this. 
 
 They own the Lord as their Father, their 
 Redeemer. They own themselves erring from 
 his ways, and hardening their " heart from 
 his fear/' In much sense of evil they beg for 
 the Lord's manifestation of himself. They 
 comfort themselves with expectations of his 
 meeting them with his mercies ; and they 
 believe that upon those alone, who wait for 
 him, he will bestow all they can ask or conceive. 
 But they confess their own inward wickedness, 
 tf We are all as an unclean thing," not fit to 
 appear before a holy God : Not some of us 
 only, but all of us ; not only hypocritical pro- 
 fessors and open enemies of true religion ; but 
 regenerate persons also, in whom is found a root 
 of Christian sincerity, and who being clothed 
 with Christ as their righteousness shall enjoy life 
 eternal. But separate from Christ, and con- 
 sidered as they are in themselves, and in their 
 best doings and best works, and best state, in this 
 life, they are " all as an unclean thing." The 
 holy Prophet takes himself into the number ; 
 and the whole strain of the confession shews that 
 it belongs to the whole professing Church, 
 among whom there always were some true and 
 genuine believers. And one mark of them I 
 shall here venture to give. They are humble : 
 They know and feel the plague of their own 
 hearts: They are of all men most sensible 
 of the uncleanness which defiles their best ac- 
 tions. Men who are apt to think much of their 
 C own
 
 18 The Church of God Confessing [SERM. II. 
 
 own holy attainments, very commonly, by their 
 misconduct, give others great occasion to com- 
 plain of them; though they make no complaint 
 against themselves. True Christians, whose pe- 
 culiar character is humility, generally give no 
 occasion to others to complain of them, though 
 they feel the load of in-dwelling sin, all thdr 
 days upon earth. 
 
 " We are all as an unclean thing." Are we 
 humbled enough, brethren, by self-knowledge, 
 to make this confession ? An unclean person, by 
 the law of Moses, could not enter the sanctuary. 
 Nor was there any way of cleansing him but 
 by sacrifices, which prefigured the Lord Christ. 
 We being all unclean., nothing that we do can 
 make us otherwise in the sight of God. The 
 stain and pollution of sinful nature in feels all 
 our actions. " Who can bring a clean thing 
 out of an unclean ? not one." He only, who 
 came into the world, without this infection, 
 in the lovely image of divine holiness ; That 
 " holy thing" born of the Virgin, the Son of 
 God, He only is perfectly acceptable (I am 
 speaking of his human nature) in all he does; 
 holy, harmless, undeflled, separate from sin- 
 ners. Tis by being taken into him, in a 
 mysterious sense, out of a state of nature, and 
 by deriving life out of his fulness, that we begin 
 to live to God indeed. Still it is true, in this 
 life, " when I would do good, evil is present 
 with me," even though " I delight in the law of 
 God after the inward man," which certainly no 
 unregenerate person does in any degree. So 
 fully does St. Paul in Romans 7th agree with 
 the Evangelical Prophet in the chapter before 
 ys. Indeed in that 7th chapter he so strongly 
 
 describes
 
 SERM. II.] Her Guilt and Depravity. 19 
 
 describes the sense of his sinfulness, that many 
 have quite mistaken him, and supposed that he 
 was speaking of himself while he was persecuting 
 the Church, or that he was personating an ungod- 
 ly character; or, at least, that he was speaking of 
 a person only beginning to seek God. The truth 
 is, and the whole context shews it, he was 
 speaking of himself at that very time of his 
 writing. " With the mind," says he, " I my- 
 self serve the law of God, but with the flesh 
 the law of sin." 
 
 When we begin to set forth these things to 
 persons who have never known themselves, they 
 are ready to ask, whether such feeling descrip- 
 tions do not arise from a consciousness of having 
 committed, murder, or some other scandalous 
 crime ? For the natural man knows no great 
 evil in any thing but certain acts of gross 
 external wickedness ; and I remember the Papists 
 took advantage, from confessions of this sort 
 which Luther left in writing, to accuse him of 
 great outward wickedness, though no man's 
 life was more irreproachable. But he was very 
 eminent in this self-knowledge. The leprosy, 
 Brethren, lies deep within, and infects all, even 
 the best things, we do. There is not that pu- 
 rity of intention, and perfect uprightness of 
 heart; that genuine reverence and love of God; 
 that unfeigned love of our fellow creatures, in 
 our very best deeds, which there ought to be. 
 And the want arises from the sour leaven of our 
 evil nature, which, mixing wirh all things, pre- 
 vents us from being just before God in any one 
 thing. From first to last we need justification 
 by the righteousness of Jesus Christ, and to feel 
 our need of this. And to prize our Lord Christ, 
 
 c 2 and
 
 20 The Church of God Confessing [SERM. II. 
 
 and to love him as the Lord our Righteousness, 
 and thence to be conduced into the paths of 
 true holiness of heart and life, is the great use of 
 the whole subject. If you are too proud to enter 
 seriously into it, you will be in danger either of 
 living in sin carelessly, or of taking up a self- 
 righteous religion, instead of that of JesusChrist. 
 <e And all our righteousnesses are as filthy 
 rags." After what has been said, we need not 
 he surprised, that the prophet confesses our 
 righteousnesses to be filthy rags. RAGS, because 
 they cover not our nakedness, and give us no 
 garment to appear in before God ; and FILTHY 
 rags, because of the sin that stains even the best 
 actions. The same St. Paul explains this also in 
 the 3d chapter to the Philippians. " Tho^e 
 things which were gain to me, I counted loss for 
 Christ. Yea doubtless, and I count all things 
 but loss, for the excellency of the knowledge 
 of Christ Jesus my Lord." He not only counted 
 all things which he formerly did as loss for 
 Christ; but he now counts ALL THINGS but 
 loss, even what he was doing at that present 
 time. Separate from Christ even his best aclions, 
 in which he was led by the Spirit of God, are 
 but filthy rags. They make no garment to 
 cover his naked soul, no righteousness in which 
 lie may boast before God. The sin, which 
 cleaved to his best aclions, if imputed, would 
 condemn him with everlasting ruin. Such is 
 the evil of sin. St. Paul knew how to thank 
 God, that he had a justifying righteousness in 
 which he could appear before God, but this was, 
 as he says, the righteousness which is of God 
 through the faith of Christ. The holiness wrought 
 i n him, and the holy acls which he performed, were 
 
 not
 
 SERM. II. J Her Guilt and Depravity. 21 
 
 not that righteousness. Compared with that they 
 \vere filthy rags. Holiness, in truth,, is divinely 
 precious ; but must be renounced as filthy rags, 
 in point of dependance. Righteousness is im- 
 puted to him that worketh not, but believeth*. 
 I woijid gladly remind you of these peculiarly 
 Christian truths, Brethren. We all commend 
 humility, charity, patience, heavenly-minded- 
 ness. Such fruits grow only under the influence 
 of Christian truths. And yet these truths them- 
 selves are very much despised in the world, 
 and too faintly seen and held by many who 
 have some seriousness. They must not be kept 
 out of sight. They are ever found to be needful 
 for the comfort of truly awakened consciences, 
 and without them God becomes a mere name in 
 the world. And I am persuaded, that every one, 
 who knows himself and who has not been sophis- 
 ticated by prejudices, will feel disposed to join 
 with the Prophet, " all my righteousnesses areas 
 filthy rags." It is a confession which true humi- 
 lity is ever disposed to make ; and he, who sees 
 how short of his duty he is in all things, does 
 make it. And the more holy men really are, 
 the more they have of this humility. For, ad- 
 milting that the mournful confession of the Text 
 suited more particularly the state of the Church, 
 when sensible of greatdecliningand backsliding, 
 yet there is in every real Christan's experience, 
 at all times, such a sense of imperfection, that he 
 can adopt the main of this confession as belong- 
 ing to himselfduring the whole of his pilgrimage. 
 In truth, this is one of the happy uses of godly 
 sorrow, that it reconciles the mind to the 
 thoughts of death, and causes a Christian to long 
 
 Rom. iv. 5, 
 
 c 3 more
 
 22 The Church of God Confessing [SERM. II. 
 
 more earnestly for that state in which sin shall 
 be no more. 
 
 " We all do fade as a leaf." How is this 
 felt by every real child of God ! How often is it 
 so with him ! The mind was full of divine love 
 and wrapt in pleasing meditation, it may be, in 
 the morning. How soon does the fervor of de- 
 votion wear off, and how insensible do worldly 
 things deaden the mind, in the course of the 
 day! So that he may justly say, " I fade as a 
 leaf." We all do so, says the Prophet, speaking 
 of something that belongs to all, and for which 
 there is a deep cause. The worm of an evil 
 nature secretly devours all the strength that we 
 have. But the Lord from time to time revives 
 the souls of those who wait on him ; and it is in 
 this way, that they go on from strength to 
 strength, till they arrive at the heavenly king- 
 dom. If left to ourselves, even after sincere and 
 holy attainments, we should lose ALL, both root 
 and branch ; because of the power of in-dwell- 
 ing sin. 
 
 " And our iniquities like the wind have taken 
 us away." You feel this at times particularly, 
 when lust and passion inwardly rise and swell 
 strongly. Although you resolve and strive, still 
 the evil within will strive for dominion ; and you 
 see and feel, as many as know these things, that 
 iniquity, like a strong wind, would carry you 
 away, as it does men still unregenerate, were it 
 not for the grace that is in Christ Jesus. 
 
 In the decline and deadness of our souls, we 
 feel " there is none that calleth upon thy name, 
 that stirreth up himself to take hold of thee." 
 Heal Christians know it is their duty and wisdom 
 
 to
 
 SERM. II.] Her Guilt and Depravity. 23 
 
 to " rake hold of their God in Christ" by faith. 
 But can they, without his help, pray feelingly 
 and stir up themselves to take hold of God ? 
 LVey feel they cannot. Nature is dead. " For 
 thoa hast hid thy face from us, and hast con- 
 sumed us because of our iniquities." We are 
 like the earth, cold and lifeless, if deprived of 
 the sun. These things are well known to men 
 experienced in the divine life. I wonder not that 
 those who are ignorant of themselves should 
 think this representation strange. But let me 
 beseech such to examine themselves, by the rule 
 of God's word, and* the best Expositors of it. 
 
 1. If you are ignorant of and averse from 
 God ; If you have heard for years without 
 profit ; If you are still far from God, a slave to 
 sin, and alive only to the word, to what is it 
 owing ? Not to the want of a Saviour. He is 
 all-sufficient, suitable, and free for our salvation, 
 and " he by the grace of God tasted death 
 for every man." You remain under the power 
 
 * Vid. Hcrvcy's Theron and Aspasio. 
 
 J know no author in the English tongue \vlio has given 
 so full and clear a discovery of the depravity of our nature, 
 in all its faculties and branches. His arguments are ad- 
 dressed forcibly and familiarly to the conscience; the heart 
 is laid open to its owner, and all this with a design to hum- 
 ble the sinner, to bring him oft' from self-righteous pride and 
 dangerous dependance on his own qualities and perform- 
 ances, and to lead him naked and forlorn to Jesus Christ. 
 The book is excellent in illustrating this subject of spiritual 
 conviction, and indeed (with some allay of human frailty) 
 of all the fundamentals of godliness, which the author ador- 
 ned in a superior degree, in his own life. Notwithstanding. 
 the contempt in which he is held, I must say, whether t 
 consider the humble and serious spirit with which IUMI rites, 
 or the undoubted proofs of the great success which lias at- 
 tended his writings, he appears to have been one of the 
 post useful writers of our time. 
 
 C % of
 
 24 The Church of God Confessing PERM. II. 
 
 of unbelief, of pride, and of prejudice; and 
 the strength of your corruptions hinders you 
 from receiving Christ and taking hold of God's 
 covenant. Even if, at times, you see something 
 of the system of God's truth, it is without life, 
 unction*, or spirit. No affections are exhibited 
 in you towards God. You make no approaches 
 to him, by Christ, in believing. The whole 
 employment and work of faith, /which receives 
 C.irist and works by him, and so produces both 
 peace of conscience and holiness of living, is 
 quite unknown to you. Orthodox notions of 
 God are the utmost that you attain to, and how 
 many in our age arc even averse from these ? 
 But the soundest opinions, if there be no more, 
 leave the soul naked, dead, and unfruitful. 
 Know that it is your ignorance of your own 
 hearts, and of the holy law and nature of God, 
 which keeps you in your evil state. Christ is 
 a Physician ; but you are not sick. He is a 
 garment of righteousness; but you see notyour- 
 selves naked. He is the bread of life ; but you 
 are not hungry. He is living water; but you 
 are not thirsty. He came that they who see 
 not might see; but you say, we see. You want 
 the stimulative of the text, the wholesome, 
 though mortifying knowledge, which is to teach 
 you true humility, without which, whatever 
 you know turns only into poison, like whole- 
 some food to those whose bodily constitution is 
 wholly out of order. Set yourselves to acquire 
 this sort of knowledge. But it will require 
 thought, care, time, and labour. You must 
 be content to abstain from many other objects 
 of knowledge, which now fill your souls with 
 
 * 1 John ii. 20, 
 
 vanity.
 
 SERM. 11."] Her Guilt and Depravity. 25 
 
 vanity. You may very easily, without any grent 
 pains or consumption of time, know enough, for 
 instance, of public affairs, to enable you to sec 
 your duty herein, which is to pray for the peace of 
 Jerusalem, and to ^eek its good; and, as St. Paul 
 says, to be subject to principalitiesand powers, to 
 obey Magistrates, and to be ready to every good 
 work. You may very soon know enough of the 
 common news of the town, so much I mean as 
 you may turn to good account, for many know 
 much more ihan they can derive any prolit from, 
 either tor themselves or for others. You must 
 not give yourself wholly to company or amuse- 
 ments, else you will live in a crowd, and be 
 likely all your days never to know any thing of 
 yourself. The most innocent and the safest 
 kind of human knowledge is that which be- 
 longs to your trade or business in life, be it 
 what it may. For in that you are called on to 
 be diligent, and you need not by that be in 
 the least hindered from attaining the necessary 
 wholesome knowledge I am recommendino- to 
 
 o o 
 
 your attention. 
 
 Remember the rule of duty, to love God 
 with all the heart, and our neighbour as our- 
 selves. Bring your heart to this test, see how 
 self-love swallows you up, and leaves you void 
 of any genuine love to God or man. Examine 
 every day how your life is spent, the frame of 
 your desires, the current of your imaginations, 
 the bent of you tempers, the stream of your 
 affections, and the use you make of the tongue. 
 Surely, if you be duly serious in this concern, you 
 will find, that you are as an unclean thing, and 
 all your righteousnesses are as filthy rags that 
 can never cover you from the wrath of God, 
 
 being
 
 20 The 'Church of God Confessing [SERM. II. 
 
 beingstained with pride, envy, discontent, deceit, 
 bitterness,vanity, sensuality, covetousness. Some 
 one or other of these members of the old man 
 are continually appearing, and defiling all you 
 do or say. And when you add to this the 
 sanction of the divine law, " cursed is every one 
 that Continue th not in all things which are writ- 
 ten in the book of the law, to do them," how 
 can you stand before God in any shape or view, 
 by your works? The law can shew no mercy. 
 It is not the nature of the law to do this. You 
 have incurred the penalty. 
 
 But " God is merciful/' I hear you say, 
 ' f and I hope to be saved through the merits 
 of Christ." This language ill becomes such as 
 you, who are strangers to the excellency of the 
 Divine Character, and who pay no hearty regard 
 to Christ at all. Before vou talk of mercy, 
 are you in the number of those who know or 
 believe they need it r Do you think yourselves 
 justly under the curse ? If you would weigh the 
 inmost motions of your souls, you might know 
 that you are unwilling to come to Christ for 
 life; for your heart rises with indignation 
 against this humbling doctrine. That you 
 have done some things not exactly right, and 
 that you have frailties, you will allow; and it 
 is no great sacrifice for pride to stoop to this, 
 especially as such as you, by joining others to 
 vour company, spare yourselves the shame and 
 confusion and confession. fl We are all sinners,'* 
 I hear you say. Ah ! Brethren, seek to know 
 A ourselves as sinners justly accursed and con- 
 demned by God's holy law. Learn to know 
 that this is your case, that you are in real dan- 
 ger of perishing, that you are tied and bound, 
 as our church speaks, with the chain of your 
 
 sins.
 
 SERM. ll.~] Her Guilt andDeprai-ity. 27 
 
 sins. Till some real degree of self-knowledge 
 
 O 
 
 is attained, men cannot duly prize nor enter 
 into the spirit of the Gospel at all. They will 
 be always inclined to depreciate the grace of 
 God, and to nourish endless objections to the 
 method of salvation proposed in the Bible. 
 Let me beg of you to cultivate practically this 
 self-knowledge. God only can give it effectually ; 
 but we are reasonable creatures, and I have no 
 notion of that religion, even if it pretend to 
 the influence of the Holy Spirit on the will 
 or affections, which does not enlighten the 
 understanding. 
 
 You must use means for this : I have recom- 
 mended one, self-examination. Another and a 
 necessary one is prayer and supplication. Hear 
 how the Psalmist speaks. " Search me, O God, 
 and know my heart: try me, and know my 
 thoughts. And see if there be any way of 
 wickedness in me." He, who said these words, 
 knew his own heart as well as most men ; and 
 in general through grace, was one of thesincerest 
 lovers of God that ever lived. lie was the man 
 after God's own heart. How few are like him 
 in any age for self-knowledge. In his Psalms, 
 you sometimes see him rejoicing in God, at 
 others mourning for sin. For true gocllv expe- 
 rience has its joys in this life, as well as its 
 sorrows, though the main stream of this discourse 
 
 * O 
 
 has led me rather to speak of the latter. But, 
 if he so earnestly prayed for light, how ought 
 we, so much his inferiors, to pray for the same ? 
 How ought those, who as yet know nothing, 
 rightly in religion, to fear lest they should be 
 deceived to their ruin. May they learn true 
 wisdom. 
 
 If 
 .^ . 11
 
 28 T/i Church of God, &V. [SERM. II. 
 
 2. If any persons, professing Gospei truths, 
 have arrived at a stateso presumptuous and confi- 
 dent, as to be above all the feelings of in-dwelling 
 sin, which have been described, they have, it is 
 plain, gotten above the Lord's prayer. " For- 
 give us our trespasses as we forgive them that 
 trespass against us." Yes, we need daily to ask 
 forgiveness of God ; and also daily to forgive 
 others. Our present state of infirmity requires 
 both these dispositions. There arc, in this life, no 
 angels. Our Lord has promised that his people 
 shall be equal to the angels hereafter, being the 
 children of the resurrection. It is not so here. 
 Take care you be not thus deceived. In all 
 ages of the church more or less of this proud 
 spirit, calling itself holiness has appeared; but it 
 is really a proud delusion ; and it is our duty to 
 warn you against it; and to exhort you to labour 
 after holiness to the utmost; but, make not a 
 Christ of it. Live on him by faith as your 
 righteousness and your strength. Live humbly 
 on him, and you will grow in real grace all your 
 days, 
 
 SERMON
 
 SERMON III. 
 
 JESUS CHRIST, AN UNSPEAKABLE 
 GIFT. 
 
 2 CORINTHIANS ix. 15. 
 
 Ttianks be unto God for his Unspeakable Gift. 
 
 THERE are several particulars, either ex- 
 pressed or implied in this short sentence, 
 which will deserve our consideration ; and which, 
 when duly attended to, will be found, all together, 
 to make the most important subject in the world, 
 and to display the real use and genius of that 
 Religion of which we make profession.. The 
 great Preacher of this Religion is thanking "God 
 
 O *' " 
 
 for his unspeakable Gift." It well becomes us 
 then to ask, 
 
 What are the natural circumstances of man- 
 kind which render any gift, that is necessary 
 for them, so great as to deserve the title of 
 UNSPEAKABLE? What the Gift itself is? What 
 the way, by which any person may receive, or 
 reap the benefit of it? And, in what manner 
 thankfulness for the gift ought to be shewn by 
 those who receive it : 
 
 The
 
 30 Jcr's Christ, SERM. III. 
 
 The Lord himself, our Saviour, and God 
 our Father, supply to us the promised Spirit 
 of Wisdom and Revelation to understand and 
 receive aright these things, which to the natural 
 
 O c:? ' 
 
 man are foolishness, and which no man knowcth 
 but by the Holy Ghost. 
 
 Many, in setting forth the propriety and ex- 
 pediency of the divine Mission of our Saviour, 
 confine their thoughts to the dark and corrupt 
 state of the World at the time he made his 
 appearance in the Flesh: a trifling consideration 
 this, and an ensnaring one too ; for it would 
 imply that the circumstances of mankind are 
 better now than they were then. The truth is, 
 human nature has ever been the same; theiv 
 never was a time when wickedness did not prevail 
 in the earth exceedingly; and the Lord declares, 
 not only of the generation that wasswept away by 
 the flood, but, by his unerring knowledge, of 
 all succeeding generations. " That the imagina- 
 tion of Man's heart is evil from his youth :" 
 Gen. viii. and he assigns this as a reason why he 
 will no more curse the ground, nor smite again 
 every thing living as he had done. Agreeably 
 to this account of Moses, the Apostle Paul thus 
 speaks of the natural circumstances of men, in 
 all ages, independent of any particular considera- 
 tions of times and circumstances. fe They are 
 altogether become unprofitable: there is none 
 that docth good : there is none righteous, no, 
 not one: there is no fear of God before their 
 eyes." Thus does it appear, that all men are 
 evil and corrupt in their natural state, dead in 
 trespasses and sins. 
 
 But this is not all: Guilt is connected with 
 punishment ; therefore we are by nature children 
 
 of
 
 SERM. III.] An Unspeakable Gift. 31 
 
 of wrath: " The v;ages of sin is death:" and 
 so it appeared on the commission of the first sin. 
 It requires just ideas of the holiness of God 
 to see these things aright. For want of such 
 ideas, how many still murmur against his right- 
 eous dealings. The Scriptures inform us, that 
 no sooner had Adam sinned, than he and all the 
 human race, whom he represented, and who 
 were virtually in him, lost the divine, lovely, 
 Image in which they were created ; and became 
 obnoxious to the wrath and eternal vengeance of 
 God. Three or four express passages shall be 
 given on this head; but the Bible is full of 
 proofs, so full, that the whole scheme of Chris- 
 tianity rests entirely on this foundation. " De- 
 struction and misery are in their ways." " By 
 the offence of one, judgement came on all to 
 condemnation." " By one man's disobedience 
 many were made sinners." Moreover, the right- 
 eousness of this dispensation of God flows from 
 the nature of the covenant of Works, which says, 
 do all that the Law requires, and thou shalthave 
 eternal Life; but the soul that sinneth shall die. 
 This covenant made by God with all men in 
 Adam, cannot admit of any mitigation, because 
 of thejusticeand perfect purity of the Almighty. 
 He would cease to be just, if he justified any 
 persons upon terms less than perfect obedience. 
 An imperfect righteousness is a contradiction in 
 terms. No such thing can exist. One single 
 sin must mar all pretensions to righteousness. 
 A great reason, why man's miserable state by 
 Nature, and the way of recovery by Grace are 
 not understood, is, because it is too commonly 
 supposed, that there is a covenant of sincere 
 though imperfect obedience, through which 
 
 men
 
 32 Jesus Christ, [SERM. Ill 
 
 men are to be saved by doing what, with n vague 
 confusion of ideas, is usually called their best ; 
 and that Christ is to make out the rest for 
 theni. So long as this pestilent notion prevails 
 in the mind, I absolutely despair of any good 
 being done. It is hard to say whether it is most 
 affronting to the PUIUTY or to the MERCY of 
 God: for it quite obscures both. Here is neither 
 Law nor Gospel; neither the Covenant of Works 
 nor the Covenant of Grace, but a vain attempt 
 to mix them together. I would beseech those 
 \vho still hold fast this notion, to pray earnestly 
 for Divine wisdom, and seriously to search the 
 Scriptures. Let them not take it positively for 
 granted, without examination, that WHAT THEY 
 
 HAVE BEEN BROUGHT UP IN MUST BE RIGHT. There 
 
 have been those who were as positive as you, 
 who yet through Grace, have been made to 
 see their error. Sure enough a true conviction 
 of sin, and some real measure of self-knowledge 
 once attained, will demolish all this scheme, 
 which, indeed, has not a shadow of a founda- 
 tion in Scripture. 
 
 There never were but two Covenants ; the 
 first of Works, which requires perfect obedi- 
 ence: It was made with us all by nature in 
 Adam. The second Covenant is the Covenant 
 of Grace, which says, " Believe on the Lord 
 Jesus Christ and them shalt be saved ;" and 
 which effectually comprehends all who fly for 
 refuge to it. In both cases, God sees such an 
 union between the representative and the repre- 
 sented, between Adam and his natural posterity, 
 between Christ and his spiritual seed, that he 
 views it right to impute death and destruction 
 on the first account, and eternal life on the 
 second. And it is utterly unreasonable for any 
 
 man
 
 SERM. III.] An Unspeakable Gift. 33 
 
 man to say, that such a procedure is UNRIGH- 
 TEOUS, when the infinite God, who alone must 
 be a proper judge of the nature of both these 
 unions, declares it to be RIGHTEOUS. Let any 
 man examine the sd, 5th, and 10th chapters 
 of the Epistle to the Romans, where the two 
 Covenants are plainly set forth, and not even 
 the possibility of any middle Covenant is allowed. 
 So that, under one or the other of these two 
 Covenants, we all are, and shall be found at the 
 last day ; and, let any man take care how he 
 fancy to himself a middle rule by which God 
 should try him, when, in reality, no such rule 
 exists. These then are the circumstances of 
 mankind. These are the considerations with 
 which every man must begin, who would under- 
 stand what Christianity is to do for him. He is 
 guilty and condemned: he is evil and corrupt 
 altogether, having lost both the favour and the 
 image of God : what a death must that be ? 
 to live without God, and to have God for his 
 enemy. 
 
 But besides condemnation and corruption, 
 there is a third particular which ought to be 
 mentioned, and then the account of man's 
 natural misery is complete ; and that is his 
 IGNORANCE. Wise as he may be in worldly 
 things, with respecl to God he has no know- 
 ledge. The readiness with which the human 
 invention of a Covenant of imperfeH obedience 
 is received and embraced by men, not only with- 
 outscripture-proofbutdireclly against it, though 
 they profess to believe the Scriptures, is a flaming 
 proof of their ignorance. But it is written, 
 " The natural man receiveth not the things of 
 the Spirit of God, for they are foolishness unto 
 
 D him,
 
 34 Jesus Chrlst t PERM. III. 
 
 him, neither can he know them, because they 
 are spiritually discerned; the way of peace they 
 have not known, there is none that understand- 
 eth." O pitiable state ! we come into the world 
 heirs of wrath and ruin. We love our chains 
 and darkness, and call them liberty and wisdom. 
 We are the children* of the Devil, and his will 
 we do. Harassed and tormented with a thousand 
 lusts and evil tempers, every one of which has 
 misery and bitterness in its nature, we yet refuse 
 to part with them. I do not seek to overcharge 
 this dismal picture, for I cannot do justice to it. 
 The very way of deliverance, that God should 
 become man, and that Jesus Christ should suffer 
 and die, ought to teach us that the evil is 
 extreme indeed, which required such amazing 
 expedients. And, if you be not sensible of the 
 evil, you will not regard the remedy. GENERAL 
 notions about the disease and the remedy will 
 recover none : There must be a particular ap- 
 plication of these subjects to the conscience. 
 
 I have gone through my first particular. Let 
 each forget other people, and'suppose himself 
 the party concerned, just as if he only were 
 fallen ; he only needed a remedy. What, know 
 you then yourselves to be thus guilty ? Is the 
 burden of your sins intolerable ? as you may 
 have confessed in the sacrament service. Do 
 you FEEL your misery and blindness by nature ? 
 Is it with you not a matter of reasoning, but of 
 fact, that " the imagination of your heart is 
 only evil from your youth ?" Do you feel evil to 
 be evil, seeing at the same time the beauty of 
 God's Laws, and your own contrariety to them ? 
 
 * John viii. 44. Ye are of yo'ir father tho Devil, and (he 
 Uisfs of vour father ye will do. See also 1 John iii. 8, 9, TO. 
 
 If
 
 SERM. III.] An Unspeakable Gift. 35 
 
 If so, God has been with you in bringing you 
 on thus far in conviction of sin. Give him the 
 glory of his justice; plead guiltv, and observe 
 what he has to say to you. You have done 
 with the covenant of works, you have nothing 
 more to hope from it through eternity. Those 
 who are not brought to this, have nothing to do 
 with what follows; cannot believe in Christ. 
 But O ! that I could do justice to my text, and 
 its delighful subject. God has given to us a 
 gift, called an UNSPEAKABLE gift. But to whom 
 is it given? To all men who will accept of it ; 
 for thus runs the declaration, which makes the 
 remedy, in its sufficiency, as universal as the 
 evil. " As by the offence of one, judgment 
 came upon all men to condemnation; so, by the 
 righteousness of one, the free gift came upon all 
 men to justification of life:" and again, "God 
 will have all men to be saved, and come unto 
 the knowledge of the truth : there is one God, 
 and one mediator between God and man, the 
 man Christ Jesus, who gave himself a ransom 
 for all." Let no man therefore who is con- 
 vinced of sin, according to the first head, ex- 
 clude himself, since God plainly excludes none. 
 If we perish it is our own fault; " ye will not 
 come to me that ye might have life," says the 
 Saviour. 
 
 I have reason to be studious in clearing up this 
 point, in the first place, because what signify 
 grand descriptions of God's unspeakable gift, to 
 the comfort of those who are strongly possessed 
 with a notion that Christ did not die for them. 
 I fear many penitent sinners HAVE been and ARK 
 distressed with such views; but were they simply 
 guided by scripture, under the power of the 
 
 D * Holy
 
 36 Jesus Christ, 
 
 Holy Ghost, the answer to this distressing doubt 
 is very short and plain. " He gave himself a 
 ransom for all/' and therefore you, being one of 
 the whole, cannot be excluded. The road being 
 thus free and open, weigh, my fellow-sinners, 
 v/ith me, what the gift is. " Thanks be unto 
 God for his unspeakable gift." Did you ever 
 consider what this gift is? It is not GIFTS but 
 GIFT. We have many, very many gifts from 
 God, creation, preservation, and all the bless- 
 ings of this life, for which we ought to thank 
 him; but the gift, here spoken of, is greater than 
 all; 'tis UNSPEAKARLE. I will tell you what it is in 
 St. John's words. " " God has given to us eter- 
 nal life, and this life is in his vSon." So that this 
 is, in short, the gift that God has bestowed on 
 men, his own Son, and in him eternal life. 
 Think of happiness, and of happiness through 
 eternity, and then say, is not the gift un- 
 speakable? Is not the good will, is not 
 the liberality, of God, towards such vile unwor- 
 thy creatures as we are, unbounded ? View, 
 then, this precious personage, the Son of God ; 
 for, by receiving him, as the chief object of our 
 affections, eternal life is obtained. The new 
 Covenant is made with him for us, and he is the 
 surety of its promises. The character of this 
 Covenant is often displayed in Scripture. " I 
 will be merciful to their unrighteousness ; and 
 their sins and iniquities will I remember no 
 more." Here you have Christ as your High 
 Priest, in heaven, interceding for you. Christ 
 having put away all sins by the sacrifice of him- 
 self, and been made sin for us, we are made the 
 Righteouness of God in him. This is the 
 Covenant of Grace. We are guilty: We can- 
 not
 
 SERM. Ill,] An Unspeakable Gift. 37 
 
 not have a title to life eternal by any imperfeft 
 obedience; but Christ has redeemed us from the 
 curse of the Law, and is the Lord our Righte- 
 ousness. 
 
 Thus, by virtue of the union between us and 
 Christ, " the love, wherewith the Father has 
 Joved him, is in us and he in us." What a 
 foundation of peace and triumph, eternal tri- 
 umph, to the soul is this ! We obtain not only 
 pardon of sins, but justification before God, 
 being treated as REALLY righteous by imputa- 
 tion ; and that not on the precarious condition of 
 our obedience, (that would ruin all with such 
 creatures as we are) but on conditions which 
 Jesus has fulfilled completely for all, who receive 
 him with "hearty repentance and true faith." 
 This is Christ, our hope of glory. This is God's 
 gift of ETERNAL LIFE Eternal life, which 
 Jesus has merited for us. Well may it be 
 written, " surely shall one say in the Lord have 
 I righteousness and strength, in the Lord shall all 
 the seed of Israel be justified and shall glory, 
 Israel shall be saved in the Lord. Ye shall not 
 be ashamed nor confounded." O my fellow- 
 sinners, should not this be music to our souls? 
 Sav, does not grace abound much more than 
 sin hath abounded, in every view ? not only to 
 remove sin, but to convey the gift of RIGHTEOUS- 
 NESS, and through righteousness eternal life 
 to us guilty rebels. Thus Jesus hath delivered 
 us from the wrath to come : Thus this office of 
 Christ, as our Priest, fully corresponds with the 
 guilty state of man. 
 
 And his office of Prophet answers as well to 
 
 our blind and ignorant state. The promises of 
 
 the Covenant of Grace, withreference to hispro- 
 
 D 3 phetical
 
 38 Jesus Christ, [SEUM. III. 
 
 phetical office, run thus, " all shall know me 
 from the least to t,he greatest." Hear how the 
 
 great prophet himself speaks. " No man 
 knoweth the Father but the Son, and he to 
 whomsoever the Son will reveal him." " I will 
 bring the blind by a way that they know not, 
 I will make darkness light before them, and 
 crooked things straight." The very description, 
 here given of the remedy, supposes that the 
 disorder is felt and understood in the manner I 
 have described. If men are not obnoxious to 
 the wrath to come, t'uv need not Jesus to 
 d liver them; and if they are not blind, they 
 need not Jesus to enlighten them, and to shew 
 them the Glory of God. The reason, why so few 
 are heartily thanking God for his unspeakable 
 gift, is, because so few feel their want of it. 
 
 The same observation maybe made on the 
 third office of Christ, as our King, the promise 
 of which runs thus: " I will put my laws into 
 their minds, and write them in their hearts, 
 and I will be to them a God, and they shall be 
 to me a people." O precious promise! com- 
 pletely answering to the third branch of our 
 natural misery, the total corruption of nature. 
 Pride, anger, malice. covetousness, lust, unbelief, 
 self-righteousness, are dreadful evils in them- 
 .srlvcs. setting aside divine wrath. No man 
 can be happy under the power of them. To 
 the enlightened conscience they are perfect 
 misery. Oh ! then receive Christ as your King. 
 Ho not plead your being so bad and dead- 
 hearted ; for that very reason you are to receive 
 him, that he may sanclify you from the World 
 and the Devil. This work is not yours, but his. 
 You engage him to do it for you, when you 
 
 b.elieve
 
 SERM. III.] An Unspeakable Gift. 39 
 
 believe in him. O precious gift! view it alto- 
 gether. View our lovely Christ,, as King, Priest, 
 and Prophet. Receive him in all his offices. 
 THIS is the unspeakable gift of God, even Christ, 
 and through him eternal life. This is the 
 wedding garment of the Gospel. You put it on 
 when you put on Christ in all his Offices; for 
 then you are made happy, wise, and holy. It 
 is, however, little of him that is felt or enjoyed 
 HERE in comparison of what will be felt or en- 
 joyed in the next world. Let eternal life be kept 
 in view. Jesus is " the true God, and Eternal 
 Life," Whether you consider the infinite dig- 
 nity of the gift, <( God manifest in the flesh/' 
 or the riches of eternity conveyed to us thereby, 
 surely you will say with the Apostle, in our 
 text, the gift is UNSPEAKABLE. 
 
 Stop here and ask, " What think ye of 
 Christ?" Do you understand this Salvation? 
 this Grace? these offices of King, Priest, and 
 Prophet? Do you understand how this whole 
 scheme is for the benefit of corrupt, guilty, and 
 ignorant creatures? You will not come out of 
 the covenant of works into the covenant of 
 grace, except you thus discern the Glory of 
 Christ. You will not receive the gift unless 
 you know it as a gift, free for the wretched, 
 wiithout money and without price. But how 
 shall this gift become mine? says the awakened 
 sinner, who feels his need and sees its value. 
 Here is a point of the most interesting nature. 
 Oh! God be with us here! " If thou canst 
 believe, all things are possible to hrm that 
 believeth. Verily, verily," saith our Lord, " he 
 that believeth on me hath everlasting life. As 
 many as received him, to them gave he power 
 
 P 4 tq
 
 40 Jt'sus Christ^ [SEBM. Ill, 
 
 to become the Sons of God, even to them that 
 believe on his name. Whosoever will, let him 
 take of the waters of life freelv." Christ is the 
 
 j 
 
 wedding garment in the Gospel Christ in all 
 his offices of King, Priest, and Prophet, as hath 
 been explained. He must be put on as a gar- 
 ment for covering and defence: And there is 
 no way of putting him on, but by believing on 
 him. Faith is the soul's consent to receive 
 Christ, to do for us, and to be to us, all that is 
 promised. In brief, faith hears what he pro- 
 mises, and trusts in his word. I need not dwell 
 any longer on the description of faith. The 
 matter is simple and plain to the awakened soul, 
 that feels its own need, and is longing for re- 
 demption ; and a prolix description will be more 
 likely to cloud than illustrate it. 
 
 Let us never forget that the unspeakable Gift 
 of Christ is a GIFT; and as a gift it is to be re- 
 ceived. Repentance consists in that very low 
 and humble state of mind, which becomes him 
 who needs to be saved by grace: Therefore 
 repentance always goes hand in hand with true 
 faith. But shall a man wait till he has done 
 something to pacify God, before he trusts in 
 Jesus for Life Eternal? This is to be looking for 
 salvation by the works of the law; and they 
 that do so, are under the curse. Nothing then 
 is required of thee, in order to become wise 
 holy, and comfortable, but, according to this 
 explanation of the true intent and meaning of 
 the Gospel-scheme, to accept the gift and believe. 
 And if thou know thyself, and thy impotent, 
 dead state, thou wilt know that faith in Christ 
 in the first place, is necessary in order for pu- 
 rifying the heart, for \i61ory over the world and 
 
 the
 
 SEUM. III.] An Unspeakable Gijt. 41 
 
 the Devil, for peace of conscience, and Tor love. 
 It is a black mark on a nation when faith in 
 Christ is despised, and lookedon in a mean light. 
 An Apostle could, with elevated joy, thank God 
 for his unspeakable gift. But it was by faith 
 only that he was put in possession of It. Hear 
 his words at the close of his Sermon at Antioch, 
 and may every heart amongst us give them due 
 attention. " Be it known unto you, Men and 
 Brethren, that through this Man is preached 
 unto you the forgiveness of sins. And by him all, 
 that believe, are justified from all things, from 
 which ye could not bejustified bvthe law of Moses. 
 Beware, therefore, lest that come upon you which 
 is spoken of in the Prophets, Behold, ye despisers, 
 and wonder, and perish: for I work a work in 
 your days, a work which yc shall in no wise 
 believe, though a man declare it unto you." 
 Acls xiii. 
 
 And thus the question is answered, how shall 
 I obtain the full benefit of this unspeakable gift 
 for myself? I am blind, how shall I know God 
 aright? I am guilty, how shall I have peace? 
 I am corrupt, how shall I get my nature' sanc- 
 tified? All these wants are promised to be 
 supplied in the unspeakable gift of Christ, the 
 King, the Priest, and the Prophet, as above 
 explained. Receive this gift, by believing on 
 Jesus or trusting in him for it, and all is thine. 
 But, as simple as this appears, few are brought 
 to it: and those, who are, are brought to it 
 with difficulty; for it requires the exertion of 
 Almighty Power to make a man thus willing to 
 be saved. And, that those, who are desirous of 
 appropriating this gift, may be certain that this 
 way of believing is the way, the only way, I 
 
 would,
 
 41 Jesus Christy [SERM. III. 
 
 would, besides the direct Scripture arguments 
 brought for the use of it, observe two things. 
 
 First, It is not possible that there should be 
 any other method of conveying the unspeakable 
 gift, but this of believing ; because the way to 
 God is shut up by the covenant of works. 
 Besides our own numberless aclual transgressions 
 and our own incessant in-dwelling corruptions, 
 we come into this world breakers of the cove- 
 nant, and born in sin. The union between us 
 and Adam has ruined us already. " By the 
 offence of one, judgment has come upon all men 
 to condemnation." It is too late to think of 
 remedyingourcasebyany workswhatever. Turn 
 you to Christ a new head and a better surety. 
 He is the unspeakable gift of God: you must be 
 " broken off'' from Adam, and made one with 
 Christ, that so you may have righteousness and 
 eternal life, by imputation ; ns YOU have already 
 condemnation by imputation in Adam. The 
 covenant of works ruins your souls : The cove- 
 nant of grace offers to save you. It has " come 
 upon all men to justification of life." But how ? 
 All will not be saved; only those, who commit 
 themselves to it, who make use of it: and, how 
 is this to be done but by believing ? If you use 
 not this method, you are under the law of the 
 covenant of works, condemned already; and, 
 whatever you do, can only swell the account 
 against you, at the last day. Thus faith is the 
 only possible way of obtaining this unspeakable 
 gift; and though it is, and must be, wrought 
 by the power of the holy Spirit, yet to believe is 
 nevertheless a duty, in the performance of which 
 we are as much bound to use all diligence and to 
 
 exert
 
 SERM. III.] An Unspeakable Gift. 43 
 
 exert our ration;. 1 faculties as in the case of any 
 ot.ier dutv whatsoever. Thus it is written, 
 " Tilts is his commandment, that ye believe in 
 the Lord Jesus Christ, and t.'.at ye love one 
 another." 
 
 Secondly, The necessity of faith, as the means 
 of being interested in the unspeakable gift of 
 the Father, is plain from this consideration, that 
 till you believe, nothing can be cone, that is 
 right in the sight of God. For, " without faith 
 it is impossible to please God." No acceptable 
 obedience can be fulfilled, till faith in Christ is 
 exercised. But, let a man receive the gift by 
 believing, and he sets to his seal, that God is 
 true. Let men pretend that this is licentious- 
 ness as they please; but the godly, whose judg- 
 ment is alone worth regarding, in the things of 
 God, know that He \vill hifil all the promises of 
 the covenant of grace. '' I will put my laws into 
 their minds, and write them in their hearts," is 
 among these promises. Safely mav we leave to 
 God the consequences, which he has taken upon 
 himself. <: The grace of God, which bringeth 
 Salvation." Must and will, " teach men to live 
 soberly, righteously, and godly. 
 
 To finish then thedo6trine of this head. He 
 that would possess this unspeakable gift, must 
 believe, and by believing receive it. Inquire I 
 beseech you, how it is with you ? Have you, 
 with these views of Jesus as a Saviour, fled to 
 him for refuse ? Have vou received him ? Have 
 
 O 
 
 you found any beginnings and first fruits of this 
 life eternal in your soul ? If so, they are the 
 earnests of more to come. For, cl the path of 
 the just is as the shining light, which shineth 
 more and more unto the perfect day." Happy- 
 are
 
 44 Jesus Christ, ["SERM. III. 
 
 are you if Christ, God's unspeakable gift, is 
 yours. And he bids you, by the Apostle Paul., to 
 be " confident that he, who hath begun a good 
 work in you, will perform it until the day of 
 Jesus Christ: all v things are youre,, and ye are 
 Christ's, and Christ is God's." 
 
 But if you are to this day titter strangers to 
 this gift; if hitherto you have seen no beauty in 
 Christ, that you should desire him, what shall 
 I say to you? Year after year, God has offered 
 to save you; yet you receive him not, you will 
 not believe in him : Therefore the imputed righ- 
 teousness and eternal life, which you despise, is 
 not yours A little breath only keeps you out of 
 hell. You will have nothing to do with the 
 covenant of grace; and therefore you are under 
 the covenant of works, and it will ruin you for 
 ever. " Say I these things as a man," orsaith 
 not the word of God the same also ? l< He that 
 helrevcth on the Son hath everlasting life, and 
 he that believeth not the Son shall not see life, 
 but the wrath of God abideth on him. Oh ! 
 Kiss the Son lest he be angry and so ye perish 
 from the right way.'* 
 
 Lastly, It is asked: Are men called upon to 
 do any thing else besides believing ! Yes, they 
 are. When through believing they are restored 
 to life and peace and the knowledge of God, 
 they are called on to be thankful. " Thanks be 
 unto God." Then God gets his glory upon 
 them, " the praise of the glory of his grace, by 
 which he has made them accepted, in the be- 
 loved." This is the debt they will be paying to 
 all eternity. Thus God hath all the honour of 
 our salvation, and we the comfort. " Ye are 
 boug-ht with a price, therefore glorify God in 
 
 your
 
 SERM. III.] An Unspeakable Gift. 45 
 
 your body and in your spirit, which are God's." 
 To employ your renewed faculties to the honour 
 of God, and to serve him for ever with love, in 
 thought, word, and deed, this is the way to 
 express your thankfulness. For to pretend to 
 thank God with words,, and yet dishonour him 
 with our conducl, is impudent hypocrisy. Thus 
 have I at length shewn the force and the propriety 
 of the Apostle's words in the text, " Thanks be 
 unto God for his unspeakable gift." 
 
 I conclude with a word of application. First, 
 I would speak to all those who are dead in sins. 
 To you ever thank God for the unspeakable gift 
 of his Son? Do any ever hear you speak the 
 hearty language of love? Do your actions shew 
 it? Are scoffing and sneering at faith in Christ, 
 and at those who profess it, marks of your regard 
 to Christ ? Are your coldness and neglect of all 
 the ways of openly knowing Christ, signs of your 
 hearts being affected either with your need of 
 siich a salvation, or the worth of Christ as your 
 Saviour? To come closer still Did your hearts 
 ever commune with God seriouslv on the footing 
 
 - & 
 
 of this new covenant ? Did you ever put your 
 trust in Christ so as to commie your soulsto him 
 in direcl acls of faith ? Know you anv thin": of 
 
 * * O 
 
 the peace or joy in believing, so largely spoken 
 of in scripture? As your works are dead, so is 
 your faith. I would tenderly entreat you not to 
 ruin your souls. Christ is offered to your accep- 
 tance; you are lost without him. All excuses 
 arising from the sense of difficulties, in the way 
 of religion, are out of the question; because he 
 offers to be all, and to do all for and in you. 
 Will you accept this offer or will you not ? Shall 
 Christ, this day, be your Prophet, Priest and 
 
 King?
 
 46 Jesus Christ t &V. [SERM. III. 
 
 King? What say your hearts? Do weigh this 
 ma tier. It deserves private prayer and medita- 
 tion, and is not to be treated in a careless way. 
 If you receive him, he certainly \vill do his part. 
 If you receive him not, your ruin will be at your 
 own door. 
 
 Secondly, Let humble souls, sensible of their 
 lost state by nature, fly with speed to Christ. 
 He invites you. Boldly venture on him, and 
 remain in that city of refuge, where you will 
 be safe. 
 
 Thirdly, Let believers study always to be 
 thankful. Then God gains his end, the praise 
 ot the glory of his grace. Amongst other ways 
 of shewing your gratitude, negle6t not that of 
 liberality in relieving the poor, according to your 
 ability. The text is brought in on occasion of 
 this subject. The motive is thus expressed in 
 the foregoing chapter. <c For ye know the grace 
 of our Lord Jesus Christ, that though he was 
 rich, yet for our sakes he became poor, that ye 
 through his poverty might be wch." 
 
 SERMON
 
 SERMON IV. 
 THE NATURE OF FAITH. 
 
 HEB. xi. i. 
 
 Faith is the substance of things hoped 
 for, the evidence of things not seen. 
 
 THE Apostle had been observing, at the 
 close of the foregoing chapter, that " the 
 just shall live by faith," and he spake of true 
 Christians as of those, who believed to the saving 
 of the soul. Here he tells us what faith itself is. 
 It substantiates things hoped for, it realizes things 
 invisible; giving such evidence of their reality to 
 the mind, that the believer is influenced as if he 
 saw the objecls ; and thus he walks by faith, as 
 if by sight. And the instances which the 
 Apostle mentions in this chapter, in which he 
 records the Worthies of the Old Testament, who 
 lived by faith, illustrate this definition. Thus 
 Moses <f endured as seeing him who is invisible." 
 " Noah being warned ot God of things not yet 
 seen," saw the flood and the destruction of the 
 world by it, in so strong a light, that, " moved 
 with fear, he prepared an ark for the saving of 
 his house." He, who believes God aright, hears, 
 sees, feels, as it were, his word to be true, both 
 the promises and the threatenings; believing 
 
 both,
 
 4ft The Nature of Faith. [SERM. IV 
 
 both,, and acling upon both. Not that faith is, 
 even in the truest Christians, equal to sight, in 
 Its sensible influence ; but it is its nature, to 
 resemble sight. It is also opposed by much 
 unbelief and the natural pcrvcrscness of the heart: 
 But its tendency is to realize things invisible, and 
 to give them a present substance in the mind. 
 
 This is that divine principle wrought by the 
 Holy Ghost, which enables men to overcome 
 the world, and by which men may live to God. 
 For the faith, so highly commended in this 
 chapter, does not mean a mere assent to reve- 
 lation, in general, with which so many content 
 themselves. The faith, here spoken of, is wrought 
 by the Spirit of God, unites a man to Jesus 
 Christ, and makes him to acl as a New Crea- 
 ture. I observe, that many complain that their 
 lives are not so good as they ought to be, who 
 yet make no complaint of their faith. It is a 
 very common tiling for men to be much under 
 the power of unbelief, and yet to seem, both to 
 themselves and others, to believe truly. Thc\ 
 profess the Christian religion : They never ex- 
 amined the grounds of true faith; and because 
 they have not doubted, they think they believe. 
 What is to be done by such a sort of Christians ? 
 Let them, iirst, be convinced of their unbelief 
 and, secondly, let them learn the real power of 
 faith. 
 
 1. In endeavouring to convince men of un- 
 belief, I would premise, that I do not pretend 
 to ascertain to what degree this unbelief amounts, 
 because it is much greater in some than in 
 others; and there is an endless diversity of cases 
 All I mean to shew is, that mankind are natu- 
 rally prone to unbelief; and that even in 
 
 Christian
 
 SERM. IV.] The Nature of Faith. 49 
 
 Christian countries, so called,, the great funda- 
 mental truths are not believed at all, by many 
 who profess them. Others, who may, in some 
 sense, believe them, do it so very faintly as 
 scarcely to feel their influence. Hence that 
 faith, which is in the room of sight, is a thing 
 little known and little felt in the world. I 
 would consider the three great sources of in- 
 formation on this subject, Scripture, experi- 
 ence, and the nature of things. 
 
 If you look into the Scripture you find the 
 sinfulness of men is constantly ascribed to unbe- 
 lief. The people of Israel, in the wilderness, are 
 an emblem of mankind in general. In Moses's 
 history of them you see what men are, and 
 what are the ways of Divine Providence. Mira- 
 cles on miracles do not convince them so 
 thoroughly of the Providence of God, as to 
 induce them to trust in him. After repeated 
 deliverance, they murmur and disbelieve, as if 
 he had done nothing for them. " He smote 
 the stony rocks indeed, that the waters gushed 
 out, and the streams flowed withal: but can he 
 give bread also, or pro vide flesh for his people?" 
 And that which provoked the Lord particularly 
 was, that they trusted not in God, and hoped 
 not in his salvation. If there had been any 
 thing of the realizing principle of faith, they 
 would have set the God of Israel against the 
 gigantic sons of Anak ; but it is evident that 
 they did not so, by their total unbelief,, and by; 
 their proposing to return to Egypt. If you 
 wonder they could be so unreasonably unbe- 
 lieving, after such miracles, recollect what He 
 said who knew what was in man, " If they hear 
 E not
 
 50 The Nature of Faith. [SERM. IV. 
 
 not Moses and the Prophets, neither will they 
 be persuaded though one rose from the dead." 
 What reason have YOU to think you would 
 not have a6led in the same manner, who daily 
 shew a disposition to disbelieve God, both in 
 his Word and in his Providence. Indeed in 
 this point a true believer is remarkably different 
 from him who has no divine faith at all. When 
 men begin to have some real faith, they begin 
 also to be sensible of much unbelief; and those, 
 who have no real faith, are apt to imagine they 
 have sufficient. The rsot of the seeds of Israel 
 in the wilderness is described as consisting in 
 unbelief; and this secret evil of the heart, which 
 I would wish you to deleft in yourselves, is the 
 true cause of the horribly gross sins and vices 
 which fill the world. Did the people of Sodom 
 believe the divine threatenings of destruction ? 
 No, they enjoyed themselves in security, till 
 fire and brimstone rained upon them and 
 destroyed them all. In the case of the flood the 
 warning and preaching of Noah during one 
 hundred and twenty years were not believed. 
 Men saw the heavens and the earth, the weather 
 and the course of nature just the same, and 
 would conclude that it must be an absurd fancy 
 in Noah to build an ark. Do not you see how 
 prone men are to trust to what they feel and see 
 and hear, and to discredit the testimony of God? 
 They believed at last, indeed, both in the one 
 rase and in the other. When the fire and 
 brimstone were poured in torrents from heaven 
 upon the cities of the plain, where Lot dwelt/ 
 they believed. And when the waters of the 
 flood prevailed in the days of Noah, they be- 
 lieved
 
 SERM. IV.] The Nature of Faith. 5i 
 
 lieved also. But this is to trust our own senses, 
 not the declarations of God ; and it is such a trust 
 as brings no honour to God nor profit to man. 
 Such a trust, or rather such a conviction, wicked 
 men will have, when they shall see Christ at the 
 day of judgment, and shall hear him sav, " De- 
 part, ye cursed." For, as men mocked before 
 the flood, so do they now mock and will continue 
 to mock until the dav of judgment, and the last 
 destruction of the world by fire. We have"scoffers 
 walking after their own lusts, saying, where is the 
 promise of his coming? for since the Fathers fell 
 asleep, all things continue as they were." Indeed 
 when we are told that " the natural man receiv- 
 eth not the things of the spirit of God, for they 
 are foolishness to him," we are taught that men 
 are naturally unbelieving. 
 
 This same Jewish people, how did they dis- 
 believe every evidence of divine truth concerning 
 Christ ! Even w ? hen wrath came upon them 
 to the uttermost, they had not the least idea of 
 their destruction by the Romans, as a punish- 
 ment for their rejection of the Saviour. And, as 
 there is no reason to suppose that the nature of a 
 Jew is different from that of a Gentile, let us, in 
 addition to the Scripture-evidence, which must 
 respect Jews particularly, because they are the 
 only people whose history is particularly related 
 there, see what the experience of our own times 
 testifies concerning the unbelief of mankind. 
 
 2. And here, the very- existence of such a 
 number of persons who, from age to age, have 
 taken pains to depreciate the Holy Scriptures, 
 and the encouragement which has been given 
 to them, shew with what facility men give way 
 to a spirit of unbelief. And he, who seriously 
 E 2 should
 
 52 The Nature of Faith. PERM. IV. 
 
 should weigh the extreme slightness of those 
 arguments, or rather cavils, which have been 
 produced on the subject, will be convinced, that 
 men are partial in this cause, and readily dis- 
 believe, because they wish to find the Scripture 
 to be a ficYton. Let any man, who has gravely 
 attended to this matter, reflect only on the argu- 
 ments for the truth of revealed religion which 
 he has understood. How many, how clear, 
 how unanswerable ! And yet there are times 
 when he finds himself almost overcome by the 
 shadow of a cavil, to which he would be ashamed 
 to allow weight in any other inquiry. These 
 things shew, that unbelief is natural to us ; un- 
 belief too most unreasonable, supported, as it 
 always is, by the love of sin, and by evil affec- 
 tions and imaginations. What an immense 
 quantity of instruction, and eloquence, and 
 argument, from age to age, has been laid out in 
 defence of true religion ! Not in vain. God 
 forbid: for God has a Church and Ministry; 
 and by his Spirit, Word, and Ministry ever did 
 and ever will support this Church. But how 
 few the Converts, in comparison of the many 
 who live in gross wickedness, or at least void of 
 any serious religion ! To what can all this be 
 owing but to the natural predominancy of un- 
 belief in the heart of man ! 
 
 In one point, and that too of infinite moment, 
 the unbelief of men is palpable. Where is the 
 man who duly and fully believes that the punish- 
 ments of Hell are eternal ? They are so believed 
 indeed by real Christians, who rely on the 
 Saviour thnt delivered the in " from the wrath to 
 come." And this shews the importance of 
 that awful truth. For how can men believe in, 
 
 and
 
 SERM. IV.] The Nature of Faith. 53 
 
 and worthily receive, Jesus Christ, as delivering 
 them from the wrath to come, if they neither 
 believe the reality of that wrath, nor feel that 
 they are justly obnoxious to it! In truly 
 humbling the mind, and bringing it to a hearty 
 acquiescence in the justice of the divine decrees 
 herein; and in deeply impressing this same 
 awful truth, lies no small part of that work of 
 God's Holy Spirit, which " casteth down imagi- 
 nations and every high thing that exalteth itself 
 against the knowledge of God." But when men 
 begin really to think of the subject, what enmity, 
 what hardness of heart, what pride, what impa- 
 tience is felt in the soul ! Perhaps, did the 
 passions and prejudices of men stand as much 
 in their way., on the point of eternal happiness, 
 it might be found that they really believe as 
 little of life eternal as they do of everlasting 
 punishment. Yet whether they believe it or 
 not, both are described by the same lips of 
 unerring truth in one verse, " These shall go 
 away into everlasting punishment, but the right- 
 eous into life eternal." But men have no 
 objection to be eternally happy, though little 
 knowing in what that happiness consists ; and 
 when something of its real excellent nature is 
 laid before them, they are ready to call it 
 foolishness; so far are they from believing what 
 is revealed concerning it. 
 
 To a man wedded to his vices, what a pro- 
 digious, but false relief is it to think, if he can 
 persuade himself to think so, thatit is possible 
 he may shun the worm that dieth not, and the 
 fire that shall not be quenched. Under this 
 notion how does the depraved spirit feel itself at 
 ease ip a course of sin! How charitable, and 
 E 3 noble,
 
 54 The Nature of Faith. [SERM. IV. 
 
 noble, and liberal does this plan seem, which 
 delivers a man from slavish fear of punishment, 
 and allows him to practice sin without terror, 
 though it insults the majesty and holiness of God ! 
 Then he his attained what many call, true 
 liberty of soul. How in our times has this 
 spirit grown to its height ! If the depression 
 and contempt of the Clergy were the only bad 
 consequence of it, we ought to bear them with 
 patience. But precious souls are, in this way, 
 ruined to eternity. For let it be remembered 
 that our Saviour in Mark ix. six times expressly 
 asserts the eternity of Hell torments ; and thence 
 infers the duty and necessity of cutting off the 
 hand and foot and plucking out the eye that 
 offends. If it be not true, what shall we say of 
 him who has told us so? Poor wretchedsinner, 
 thy hope of being saved in thy sins is vain, as 
 vain as it is to hope that Christ, the eternal 
 truth, shall prove false in what he has said ! 
 Despair then of this hope, and seek, through 
 his grace, to mortify thy vices. 
 
 3. And here I am led to consider the third 
 source of information ; the nature of things. 
 What does this shew? Could men live so dis- 
 solutely and so carelessly through life, if they 
 fully believed a future judgment, and the plainest 
 fundamental truths ? Men, however wicked, love 
 their own interest. Could they live so boldly in 
 sin, if they did not hope, in one way or other, 
 to escape the wrath to come ? How they are 
 moved in temporal cases of gain or Joss is plain. 
 And though some will goon in a course of vice 
 with the probable prospecl of temporal ruin 
 before them, yet they are not quite certain of 
 this ruin: they flatter themselves with hopes of 
 
 escaping.
 
 SERM. IV,] The Nature of Faith. 55 
 
 escaping. But if men really believe the word 
 of God, there could be no hope of escaping, not 
 the smallest hope, not a shadow of possibility, 
 because God is true. I cannot account then for 
 their easy course of wickedness but from this 
 cause: They do not believe that God will punish 
 them eternally in hell: They hope he will prove 
 a liar. And, as enough has been said to shew 
 the commonness of this evil of unbelief, we are 
 prepared to shew, 
 
 4. The power of true faith. He, who would 
 learn it, may now see the serious need he has of 
 it on account of the corrupt propensity of human 
 nature. And, as the poisonous effect of unbelief 
 is plain, the wholesome effect of faith is as plain 
 also. If there be a man here present who has 
 felt the subject, and is discouraged at the difficult 
 prospect of attaining true godliness and virtue, I 
 say not to him, " Make strong resolutions to be 
 good," and there end the business; but I would 
 seriously warn him to take heed of an evil heart 
 of unbelief, and assure him, that by overcoming 
 that, and learning to believe, he will surmount 
 all difficulties, cut the knot, and find success in 
 his pursuits hereafter. Oh ! Brethren, let faith 
 be learnt, and faith will do wonders. Hear you 
 what Christ says, " All things are possible to him 
 that believeth." " He that cometh to me shall 
 never hunger, and he that believeth on me shall 
 never thirst/' That, which many consider as 
 Christian faith, and content themselves with, can 
 never be the principle to which so great things 
 in Scripture are ascribed, and therefore deserves 
 not the name. To overcome the world, to quench 
 the fiery darts of the devil, to purify the heart, 
 and work by love, this is what Christian faith 
 
 E 4 does,
 
 56 The Nature of Faith. [$EI;M. IV. 
 
 does. Nay, the Christian is said to live by faith, 
 to stand by faith. Christ dwells in his heart by 
 faith. He waits for the hope of righteousness 
 by faith, receives the promise of the Spirit, 
 through faith, and. through the same Spirit, 
 mortifies the deeds of the body. Can it be said 
 then that a man living in fornication, covetous- 
 ness,profaneness,thenegleclofallChristianduties 
 and virtues, is a believer ? Nay, suppose a man to 
 live reputably and decently, but after the man- 
 ner of the world; without communion with 
 God, and without any love of him felt in his 
 heart, or expressed in his life, so that neither in 
 his family, nor business, nor conversation, he 
 shews any reverence toGod or devout afTeclions 
 * can it be said that this man is a believer? Im- 
 possible. All that can be said for his faith is, 
 that he assents to the Christian religion in ge- 
 neral . He never doubted of it, because he never 
 seriously considered its nature. 
 
 Let such a man now begin to examine him- 
 self whether he be in the faith; and he is so 
 far from a vital union with Christ, and the ex- 
 perience of forgiveness by his blood, and the 
 renewal of his nature by the Holy Spirit, that 
 there is great reason to question whether he 
 truly and thoroughly believes the general truths 
 revealed in Scripture. Does such a man, for in- 
 stance, thoroughly believe that there is a life 
 after this, either of eternal bliss or misery, a 
 resurrection and a future judgment as described 
 in Scripture ? How comes he then to be so easy 
 and careless, night after night to lie down to 
 sleep, and not be afraid that he shall be in 
 hell before the morning light ? For I must 
 allow that, though the man is not a Christian 
 
 believer,
 
 SERM. IV.] The Xafnre of Faith. 57 
 
 believer., he has yet common sense, and knovrs 
 therefore that it is possible he may die before 
 the morning light. Yet he fears not the wrath 
 of God, though he has no solid grounds at all to 
 expecl he shall be happy if he die in his present 
 state. Yet see how anxious and eager he is 
 about the world; how full of expectation about 
 little trifles., about family affairs, about success 
 in business. And with good reason, says he, my 
 comfort in life, and the support of my family 
 depend upon my success in business. The word 
 FAMILY serves for a decent pretence to en- 
 courage or excuse his worldly spirit ; for, it is 
 fully evident, that those, who are in the same 
 state of irreligion, are just as anxious and eager 
 for the world, though they have no family, nor 
 perhaps any person on earth whom they much 
 care for. Indeed some shew but too plainly that 
 they care little for any person but themselves. 
 
 Is he then, whose head and heart are so full of 
 this world, and so empty of Gocl and the things 
 of a future life,a true believer? Impossible. And 
 recolle6l, -when you begin, through convictions 
 of conscience, and the wholesome strivings of 
 God's Spirit, to be now and then somewhat 
 alarmed; to pray on certain occasions, especially 
 in great trouble or fear of death; how soon these 
 alarms are apt to vanish ; how easily you return 
 toyour former worldly cares and thoughtlessness 
 of eternity. The facl: is, you hardly believe 
 the great truths of another life at all; you can- 
 not keep up the serious thought of them for a 
 few minutes together. It is not so with us in 
 things we really believe : we are affected with 
 them ; and cannot shake off' the impressions, 
 
 which
 
 58 The Nature of Faith. [SERM. IV. 
 
 \vhich they make on our minds. Whenever 
 the spirit of true faith, by the effectual grace 
 of God, its true and only author, takes hold 
 of a man, he begins to feel the difference be- 
 tween real faith and that -which is feigned. 
 When once he thoroughly believes the majesty 
 of God, the evil and the heinousness of sin, and 
 of his own sins particularly, the reality of the 
 resurrection and of the last judgment, and the 
 certainty of that awful voice of the Judge against 
 the wicked, " Depart, ye cursed, into everlast- 
 ing fire," he loses his worldly cares and fears. 
 They cannot now take up his mind. The great 
 object, that fills his soul, leaves no room for 
 worldly thoughts and desires to engross him. 
 " What shall I do to be saved ?" begins to be 
 his anxious enquiry : Prayer becomes a real 
 business; and attention to the word of God,, 
 read and preached, a most serious matter. He 
 uses means of grace carefully ; he abstains from 
 sin so far as he knows it ; and, while he feels the 
 bitterness and the poisonous nature of sin, he 
 loathes and dreads it, and is now longing to 
 obtain forgiveness for the past, and sanctifying 
 grace for the future. 
 
 Has the Spirit of God brought you thus far ? 
 Take comfort, encourage yourself in seeking 
 God, through Christ. You will now find how 
 much unbelief you had in you, when you knew 
 it not and fancied your faith to be as good as 
 it needed to be. And, to you who are in a 
 truly serious, humbled, and penitent state, I 
 dare appeal, whether you find it so easy a thing 
 to be a true believer of God's word. For thus 
 far I have shewn the power of faith as it refers 
 
 to
 
 SERM. IV.] The Nature of Faith, 59 
 
 to the Law. It yet remains to speak of the 
 Power of faith, as it refers to the Gospel. To 
 learn to receive truly that faithful saying worthy 
 of all acceptation, that " Christ Jesus came 
 into the world to save sinners," you will find 
 requires strength and light from above. Justified 
 by Christ alone; regenerated by the Spirit; cor- 
 diallybelieving the excellency and the precious- 
 ness of Christ, and his saving offices of Prophet, 
 Priest, and King ; and understanding the way and 
 the manner of coming to God by him, you will 
 enjoy peace of conscience, viclory over sin, and 
 success in the warfare against the flesh, and the 
 world, and the devil. The knowledge of the 
 pleasantness of wisdom's ways, the love of true 
 holiness, and the earnests and foretastes of the 
 heavenly kingdom, cheer the mind here on earth, 
 by realizing things unseen, and by substantiating 
 things hoped for. But all this you find difficult 
 to be attained. It is indeed a great thing for a 
 man to find, by experience, that the hope of 
 eternal life, through Jesus, can cheer and com- 
 fort his mind under present difficulties ; and 
 that, by a thorough belief of God's gracious 
 Providence, caring for him and making all things 
 work together for his good, he can in reality 
 " be careful for nothing, but in every thing by 
 prayer and supplication, with thanksgiving, make 
 his requests known unto God." However diffi- 
 cult all this be, because we are fallen creatures, 
 moved by sense so much,, and by faith so little, 
 yet, it must be confessed, there cannot be a more 
 pleasant duty, in its own nature, or more richly 
 repaying him who practises it, than faith work- 
 ing by love. How light and easy is the soul that 
 
 has
 
 60 The Nature of Faith. [SERM. IV. 
 
 has attained a good measure of it ! This lively 
 faith brings to a man the consciousness of mer- 
 cies received, which enables him to serve God 
 with the pleasing constraint of gratitude. 
 
 True faith, if it cannot answer difficulties in 
 the way of argument, can yet controuJ, over- 
 rule, and cut them short : " It is God that jus- 
 tifieth, who is he that condemncth?" and " lie 
 that spared not his own Son, how shall he not 
 with him freely give us all things?" In the 
 exercise of this faith the Christian feels his 
 strength, and enjoys a divine taste and relish. 
 What he before thought impossible, now be- 
 comes possible. Not because God and his 
 Christ and holiness are changed; they must ever 
 bethesame; but because he himself is changed. 
 And this very thought, namely, that such decla- 
 rations of Scripture teach him to expect things 
 directly contrary to the course of his natural 
 feelings, may comfort the penitent soul, and 
 encourage him to believe that God in Christ can 
 " do exceeding abundantly for him above all 
 that he can ask or think," and can " lead the 
 blind by a way they know not." 
 
 And as to the great difficulty, " What right 
 have I to expect such favours, and everlasting- 
 life?" True faith answers "Jesus is worthy ; 
 God gives eternal life to believers, and this 
 life is in his Son." When this is truly and 
 thoroughly understood, and the soul is encou- 
 raged hereby to castitself on the broad mercy of 
 God in Christ, freely offered to sinners, it shall 
 be filled, in God's good time, with peace and 
 joy in believing, and so be fitted to live by 
 faith in the Son of God. The same " Grace of 
 
 God
 
 SERM.IV.] The Nature of Faith. 61 
 
 God which bringeth salvation, teacheth us to 
 live soberly, righteously, and godly in this pre- 
 sent world," with a spirit above the world, 
 " Looking for the mercy of our Lord Jesus 
 Christ to eternal life." In the next life faith shall 
 be exchanged for sight. The Christian shall be 
 unspeakably happy for ever. But I am not 
 preaching to him in that state. The enjoyment 
 of God in Christ hereafter will give him lectures 
 of holiness and bliss immensely beyond what we 
 can now conceive. But I have shewn, in some 
 degree, what the pow r er of faith is: what it can 
 do for a man ; how distinct it is from that poor 
 dead speculative thing with which men generally 
 content themselves: and how the spirit of God 
 works it in the hearts of men. 
 
 To conclude. If you have hitherto contented 
 yourself with the name of faith, instead of the 
 thing, I must say,, however imperfectly I have 
 handled this subject, that enough has been said 
 to shew you the danger of such a mistake. 
 Give over your false hopes. Be earnest after a 
 religion divinely comfortable., and such as will 
 make you new creatures. Study the Law 
 and the Gospel; and learn to be humbled by 
 the one and comforted by the other, that you 
 may believe to the saving of the soiil. If you 
 have learnt so far as to know yourselves to be 
 blind, guilty, and miserable sinners; remember, 
 you are now to learn to believe in God's word 
 of salvation by Christ. And in learning this, you 
 will assure yourselves that God is better, infinitely 
 better, to them thai seek him, than they can con- 
 ceive. You., that have believed on the Lord 
 Jesus Christ, must find that rest and peace to 
 
 your
 
 62 The Nature of Faith. [SERM. IV., 
 
 your souls, which he only can bestow. And 
 while you continue to maintain realizing views 
 of him, and the blessings he has promised, you 
 will be enabled to fulfil every duty, to overcome 
 every difficulty, and to resist every temptation. 
 
 SERMON
 
 SERMON V. 
 
 THE CASE OF PHARAOH, A WARN- 
 ING TO STUBBORN SINNERS. 
 
 EXODUS x. s. 
 
 Thus salth the Lord God of the Hebrews, how 
 long wilt thou refuse to humble thyself before 
 me? 
 
 THESE were the words of the Lord, by 
 Moses and Aaron, to Pharaoh king of 
 Egypt, after the plague of the hail, and 
 previous to the plague of the locusts. The 
 hardness of this man's heart is notorious, even 
 to a proverb : and, as the Story was dictated by 
 the Holy Ghost for our admonition, upon whom 
 the ends of the world are come, my intention 
 is, with the divine blessing, to consider some 
 parts of it, and to intersperse such remarks as 
 shall obviously occur, by way of application to 
 the consciences of men. And mav the Lord 
 
 j 
 
 vindicate his own glory in our sight ! May we 
 see how the sin of refusing to humble ourselves 
 before him, is the sin of sins ! May we be led to 
 take notice of the Lord's long suffering exercised 
 towards us already, and so to take notice of it, 
 as to be gladly content to have our humbling 
 
 davs
 
 64 The Case of Pharaoh. [SKHM. V, 
 
 days in this life, lest, if we die in our pride, we 
 go away into everlasting punishment. 
 
 " How long wilt them refuse to humble thy- 
 self before me?" This was the point to which 
 all Pharaoh's hard-heartedness wastobe reduced. 
 He was but a creature, the clay in the hands of 
 the potter. He needed only to be made sensible 
 of his dependant state, and heartily disposed to 
 give to his Creator and Proprietor the glory that 
 was due to him; and all would be well. God is 
 love itself to his creatures; he doth not afflict 
 willingly, nor grieve the children of men. Let 
 Pharaoh behave himself dutifully as a creature,, 
 and he shall find the Lord a kind and bountiful 
 Sovereign. This same controversy the Lord has 
 with all wicked men at this day on account of 
 their rebellion against the God that made them. 
 He requires only ,m en's hearts; then peace and 
 happiness will not fail to be their portion. But, 
 while men will not give him, what is so justly 
 his due, they must necessarily be miserable : the 
 perfections of God, and the nature of things 
 forbid any other conclusion. In this humble 
 dependant frame of heart Adam was created: 
 In the loss of this consists the present corrupted 
 .state of human nature; and to recover men to 
 this did Jesus die and arise again. All, that we 
 have in view in preaching the Gospel, is, that 
 this happy end maybe accomplished. 
 
 Simple as this matter is, and most reasonable 
 in itself, that man should be humbled before his 
 God, yet the corruption of nature and the wiles 
 of Satan make it the hardest thing in the world, 
 too hard indeed for any means, merely human, 
 to eflecl. We are encouraged, however, to use 
 meansas the appointed way, in which the strength 
 
 of
 
 SERM. V.] A Warning to Stubborn Sinners. 65 
 
 of the Almighty may be expected, THAT 
 STRENGTH, which alone can cast down imagi- 
 nations., and the high things which exalt them- 
 selves against the knowledge of God, and bring 
 every thought of men's hearts into captivity, to 
 the obedience of Christ. One of the sorest evils 
 belonging to the sad condition of human nature 
 is, that those, who are evidently living in rebel- 
 lion against God, will not see that they are 
 enemies to his government and authority. They 
 can see, perhaps, that others are; but are dexte- 
 rous enough to avail themselves of some unessen- 
 tial difference in circumstances, and from that 
 to conclude that they are in a far better state. 
 Thus, what Jew, in the time of St. Paul, would 
 not have owned, that Pharaoh was a wicked 
 hard-hearted man. But did they. see THEM- 
 . SELVES to be hard-hearted? Far otherwise. 
 They fancied themselves the peculiar triends of 
 God. Yet if you look into Rom. ix. you will 
 find St. Paul compares the men of that generation 
 to Pharaoh, though they professed to regard the 
 God of the Hebrews, whom Pharaoh openly 
 despised. The truth is, it matters not much 
 what men PROFESS, if they go no further than 
 mere profession. If the Jews shewed as much 
 hatred to God in their conduct as Pharaoh did, 
 they were as hard-hearted as he was. And, at 
 this day, what numbers will readily own that 
 Pharaoh, and the Jews, who crucified our Lord, 
 were immensely wicked; not considering, at all, 
 that they themselves, who think, speak, and live, 
 in a quite contrary manner to the Gospel of 
 Christ, are at the same distance from God as they 
 were. Let us then consider and apply some 
 particulars in the conduct of Pharaoh. His 
 
 F chara&er
 
 66 The Case of Pharaoh, [SERM. V! 
 
 characler may, perhaps, be found not to differ 
 essentially from that of many wicked men in our 
 own times. 
 
 In the fifth Chapter of Exodus Moses opens 
 to him the divine commission, " Thus saith the 
 Lord God of Israel, let my people go that they 
 may hold a feast unto me in the wilderness; and 
 Pharaoh said, Who is the Lord, that I should 
 obey his voice to let Israel go ? I know not the 
 Lord, neither will I let Israel go." Here is a 
 declaration of war against the most High. God, 
 as Sovereign of the Earth, declares his will to 
 his creature: the creature positively refuses to 
 obey; asserts his independency rebel and traitor 
 as he is, and WILL ACT just the contrary. This 
 is the state of every ^unconverted man. He lives 
 knowingly in the breach of God's express com- 
 mands. For instance, God orders that the 
 Sabbath day be kept holy, that we should call 
 it a delight, and honour him, not doing our 
 own ways, nor finding our own pleasure, nor 
 speaking our own words on that day. But, says 
 the wicked man, " I, having been confined all 
 the week, must walk or ride out for my health 
 on that clay, though you may call it breaking 
 the Sabbath." Here is, you see, a strife, a war, 
 a contest, commenced between the Creator and 
 the creature, as real, and as likely to be dreadful 
 in its consequences to the creature, as Pharaoh's 
 disobedience was to him. " Thou shalt not take 
 my name in vain." So saith God. No, says the 
 wicked man's practice, I will curse and sw ear, Iwill 
 even/ five minutes introduce the name of God 
 in a careless impertinent \vay. " Thou shalt 
 not return evil for evil." thus saith the Lord 
 No, says the unconverted man, I will use those 
 
 well
 
 SERM. V.] A warning to Stubborn Sinners. 67 
 
 well who use me well ; but those, who use me 
 ill, shall find I have a spirit to resent it. Speak 
 ye truth everyone with his neighbour. No, says 
 the modern Pharaoh, I should be over-reached 
 and imposed on, I should not be able to acquire 
 a livelihood, if I did not, occasionally, equivocate 
 and deceive my customers. People may make 
 what excuses theyplease; and Satan is exceedingly 
 ready to assist men in deceiving themselves ; but, 
 every one of you, who acls in this or in any 
 other way of positive refusal to obey the will ot" 
 God, expressed in his law, which you profess to 
 receive as his law, is a rebel against God. 
 Every such person has entered into a war with 
 the most High as really as Pharaoh did; and, 
 that he is still alive and not cut off, is to be 
 ascribed to that same mercy which long spaivd 
 Pharaoh. " How long will ye refuse to humble 
 yourselves before me?" The Lord may say of 
 you as truly as of Pharaoh. 
 
 The next thing we find of Pharaoh is, that 
 instead of complying with the divine commands, 
 in letting- the people go, he made their bondage 
 still heavier, by denying them straw, and yet 
 insisting on their fulfilling of their task in making 
 brick as heretofore. At this day. a similar effect 
 of the word of God, among the hard-hearted, is 
 by no means uncommon. A preached Gospel" 
 is, perhaps, neverindifferentin its consequences. 
 If it be not a lc savour of life unto life," it 
 will bea "savour of death untodeath." Too many 
 proofs of this, I fear, may be* found in this 
 congregation. If the Gospel hath not been 
 efficacious in making you hate your own sins, 
 it hath, probably, made you hate the most High, 
 his cause, and his people, more than you did 
 r 2 before
 
 68 The Case of Pharaoh, [SERM. V. 
 
 before you heard it. What a dreadful thing, 
 that vou should be able to hear Sermon after 
 
 j 
 
 Sermon, ever hard and insensible; or if you were 
 moved somewhat at first, that you should have 
 gotten the better of your qualms of conscience ! 
 Jn that case you are fast advancing to the state 
 of those, whose consciences are seared as with 3 
 hot iron. You used to feel remorse on account 
 of such sins as you know to be grievous and 
 horrible; and sometimes to make faint efforts 
 to amend. But now you can practise them 
 daily, and hear of eternal ruin, the certain con- 
 sequence of living and dying in them, and be 
 not all afFecled. That indignation, which you 
 used to turn, in some measure, against yourself 
 for practising sin, is now turned against God. 
 You inwardly dislike his laws more than ever ; 
 you hate his people whose contrary practice 
 rebukes yours, and you treat them as Ahab did 
 Elijah. " Art thou he that troubleth Israel?" 
 Hence you love to vex and torment them if you 
 can, as Pharaoh did Israel; and, if you hear a 
 story tending to their reproach, you are pleased, 
 for the opportunity it gives you of glorying 
 over them. 
 
 We find afterwards, in the seventh Chapter, 
 tfyat Moses and Aaron deliver the same message 
 again to Pharaoh, accompanied with miracles : 
 but, he regards them not. The river is " turned 
 to blood;" but he is hardened still. The next 
 plague is that of the frogs; but still he refuses 
 to be humbled before the most High. Let us 
 inquire here what were the specious reasons that 
 induced Pharaoh still to hold out against the 
 God of Israel. His Magicians turn rods into 
 serpents, water into blood, and bring up frogs 
 
 on
 
 SERM, V.] A Warning to Stubborn Sinners. 69 
 
 on the land of Egypt. Poor comfort one would 
 th'nk this, since they could add to his evils, 
 without being able to remove one of them by 
 the help of their enchantments. But the credit 
 of the false gods of Egypt was now at stake; and 
 Satan, it seems, was permitted to assist hisagents 
 the Magicians, that the power of Jehovah, in the 
 end, might be more fully manifested. 
 
 There is no way in which Satan more prevails, 
 to discredit divine truth, than by these counterfeit 
 works. At this day, wherever a real work of 
 divine grace is carrying on, there Satan busies 
 himself to set up some counterfeit, which, to 
 superficial observers, carries the appearance of a 
 real work ofgrace also. And, when thiscounterfeit 
 work is laid open in its folly, its wickedness, and 
 its hypocrisy, then cry the men of the world, 
 <c You see what these pretenders to religion are, 
 they are all alike." Men soon persuade them- 
 selves to believe that which they wish. The real 
 finger of God in the conversion of sinners they 
 will not acknowledge. Any trilling argument 
 serves as a specious pretence to justify their 
 unbelief. Tell them of the holiness of the true 
 disciples of Christ : they can shew, as they 
 would persuade themselves, better men among 
 those who do not hold such and such doctrines. 
 Let them suffer affliction: They will not look 
 on it as a visitation of the most High, speaking 
 to them to turn to him, lest they perish : It 
 might be " a chance that befel us," say they, 
 with the Philistines of old, when they suffered on 
 account of the ark of God : If it were otherwise 
 why did not such persons suffer who are as bad 
 as we; and why did such persons suffer also, 
 who yet seem to be. very religious. The whole 
 F 3 tendency
 
 70 The Case of Pharaoh, [SF.RM. V. 
 
 tendency of their reasoning is tocast God out of 
 their system of thinking and acting: lor " the 
 ungodly is so proud, that he careth not fur 
 God, neither is God in all his thoughts." 
 
 But we are apt to think it is a pity, that such 
 and such stumbling blocks, of a hardening ten- 
 dency, should have been laid in the wicked 
 man's way. If thcv were removed, he might 
 
 J O 
 
 judge better, and see the glory of the Lord, 
 and humble himself before him. I belieye not. 
 These stumbling blocks are not really the cause 
 that the man continues impenitent and unbe- 
 lieving; they serve him indeed as OCCASIONS, 
 at present, of maintaining himself in hiswickcd- 
 ness; but the root lies deeper in the heart that 
 is" enmity against God." Let these stumbling 
 blocks be taken away; Pharaoh, and every 
 natural man, will find or make others: or with- 
 out any reason at all will still be obstinately bent 
 against God, from positive depravity of heart. 
 An infinite power only can cast down the strong 
 holds of sin. Without that, sinners when beat 
 from one hold, will only fly to another : and 
 their heart will be steady in the interest of sin. 
 The very thing, which you would think should 
 have cured Pharaoh of his unbelief and impeni- 
 tence, is granted. The next plague is that of the 
 lice, and " the Magicians did so with their en- 
 chantments, to bring forth lice, but they could 
 not. Then the Magicians said unto Pharaoh, 
 this is the finger God ." They yield, and own 
 the superiority of God. Pharaoh, though he 
 has nothing to say against it, yet is hardened 
 still in his heart, and " hearkend not unto them; 
 as the Lord had said," viii. 19. I wish that 
 instances of the same kind were not to be found 
 
 among
 
 SERM, V.] A Warning to Stubborn Sinners. 1 1 
 
 among ourselves. The characler of Pharaoh is 
 not uncommon. Every unconverted man in this 
 house is a Pharaoh. When the doclrines of 
 the Gospel, the corruption of human nature, 
 justification complete, from first to last, by faith 
 in Christ, and the necessity of regeneration, are 
 set forth among us, many say, they see not, but 
 that men, who follow not these doclrines lead 
 as good lives as those who do. Thus they harden 
 themselves against the Lord, as Pharaoh did, 
 because his Magicians were permitted, in some 
 instances, to do the same works as Moses. 
 
 I may well compare these cases, since the 
 workings of unbelief and of hardness of heart are 
 the same in all ages, however different the cir- 
 cumstances may be. When afterwards this plea 
 can no more be made; when the superior piety 
 and holiness of men who profess the abovemen- 
 tioned truths, and the evident profaneness and 
 immoralityofthose who oppose them,mightshow 
 which doclrines are from God, according to our 
 Lord's rule of judging by the fruits, then what 
 is the consequence ? Too many I fear are still 
 hardened as Pharaoh. Though they have no- 
 thing to say; thougji they cannot, dare not deny 
 the finger of God to be with the Gospel and its 
 peculiar doclrines, yet they will not humble 
 themselves to receive him. 
 
 In the plague of the swarms of flies, the Lord 
 made an evident difference between HIS people 
 and Pharaoh's people; yet is Pharaoh hardened 
 and unbelieving still- The same was the case 
 in the murrain of beasts. The boil follows, and 
 the hail, and the locusts. lie remains the same, 
 And are not many like Pharaoh in this.? They 
 will be afraid of judgments. When sharp afflic-' 
 
 tion
 
 72 The Case of Pharaoh, [SERM. V. 
 
 tion comes upon them, they will pray, and make 
 some outward reformation. Let them recover 
 from a bed of sickness; let the impending danger 
 be removed; and they will be harder than ever. 
 Conversion, when real, is the giving up of the 
 whole heart to God, without terms. While 
 Pharaoh stands on terms, " Gosacrilice to your 
 God in the land ; only you shall not go very 
 far away: I will not let you go and your little 
 ones:" When after being more pressed he yields 
 to the departure of their little ones, " Only let 
 your flocks and your herds be stayed;" This is 
 not the submission of a rebel to his Sovereign. 
 It is as the equal talking with an equal. While 
 we keep back any thing from God, we are not 
 sincere with him. The Lord makes no account 
 of Pharaoh's partial surrender, as appears from 
 the history. He treats him as one, that still 
 refuses to humble himself before God. And, 
 while men WILL treat with God, in the same 
 manner, and give up this and that bad pra61ice, 
 yet keep up others that are equally heinous 
 before God, they are unconverted . The allowed 
 prevalence of any one known sin is sufficient to 
 exclude them from the character of God's chil- 
 dren. Sin, all sin, must be renounced, even the 
 right eye that offends must be plucked out and 
 the right hand cut off; else the Lord will say to 
 us, as he did to Pharaoh, (c How long wilt thou 
 refuse to humble thyself before me?" 
 
 There is another thing observable with regard 
 to Pharaoh. Many mercies are shown to him. 
 The Lord takes notice of the least humiliation. 
 On Moses's prayers his plagues are constantly 
 ended. Yet is he hardened still against mercies, 
 
 c^ * 
 
 as well as against judgments. After the three 
 
 days
 
 SELM. V.] A Warning to Stubbornness. 73 
 
 days d; rkness, comes on the last plague, the 
 death of the first-born. Here the Lord triumphs; 
 Pharaoh, in a sudden fright, sends the people 
 out, without exception or reserve. This puts one 
 in mind of the strong resolutions and vehement 
 cries for mercy of a wicked, man on a bed of 
 sickness; where there was no other principle, 
 but the fear of hell. I have seen such a sight, 
 and how the false penitent, on an unexpected 
 recovery, has returned to his evil ways, like the- 
 dog to his vomit. Thus did Pharaoh. The 14th 
 chapter concludes his sad story. Thinking the 
 Israelites were entangled in the wilderness, Pha- 
 raoh and the Egyptians blame themselves for dis- 
 missing them, and pursue. The end was, that they 
 \vere drowned in the red sea. Then was fulfilled 
 the word of the Lord ; " he, that being often re- 
 proved hardeneth his neck, shall suddenly be 
 destroyed, and that without remedy " Sinners 
 have often long warning, but, the Lord strikes 
 at last, and when he destroys, it is without 
 warning, and without remedy. 
 
 The conclusion is obvious, and shall be short. 
 O enemies of godliness. All ye who live in sin, 
 whoever ye are, ye have had, this day, a re- 
 markable portion of Scripture-history laid before 
 you. May the Holy Ghost direct to your 
 hearts the application of it! Ye have heard of a 
 man, like yourselves, whom neither mercies 
 could persuade, nor judgments terrify out of his 
 sins. Is any curse so heavy as that of a hard 
 heart? yet such is yours; O ye, who know ye 
 ouo-ht to " cease to do evil and learn to do 
 
 r^ 
 
 \veli ;'* and yet can go on unaflect'ed, unmoved. 
 Did we not all find the same evil in ourselves by 
 nature, and view the universal mischief as the 
 
 effect
 
 74 The Case of Pharaoh, [SrnM. V. 
 
 effect of the fall, we might sit down in incon- 
 ceivable astonishment, at the perverse ness, ingra- 
 titude and pride of Pharaoh. But I have lost 
 my purpose this day, if no persons be brought 
 to feel, that they themselves are vile and guilty, 
 even so as to resemble that wicked king. God says 
 to you, " How long will ye refuse to humble your- 
 selves before me r ' Are you in love with ruin r 
 " The wicked shall be turned into hell, and all the 
 people that forget God." Sneer at godliness 
 and godly people a little longer: Despise a 
 little longer, with Pharaoh, the Lord's long- 
 suffering. Harden yourselves, with him, against 
 a few more warnings, and with aggravated 
 horror yon will suffer in eternity the wrath of an 
 incensed God. But, oh ! my soul would wish 
 you to escape the wrath to come : Oh"! that ye 
 would even now humble yourselves before God, 
 make no reserves, give up yourselves to him as 
 unworthy rebels, and surrender at discretion. 
 Lost and guilty., bowing the heart before him, 
 take shame to yourselves ; and give him glory, 
 lying at his mercy, for him to do with you what 
 seemeth him good. This is repentance : which 
 Pharaoh never knew; which you too are utter 
 strangers to, while you plead ?ny thiugin excuse 
 for your sins, and while you delay to seek the 
 favour of God in his appointed %vay. 
 
 But if we come thus humbled, shall we find 
 mercy ? Yes, you will ; as surely as God livesand 
 is faithful, you sh;ill find that, which will make 
 your heart rejoice forever ; and v\ hich when once 
 tasted will make you think yourselves most un- 
 wise for having lived so long in neglect of it. If 
 you a*k what that is, I answer, come and see ; it 
 is to be found in Jesus Christ ; " O taste and see, 
 
 how
 
 rj A Warning to Stubbornness. 75 
 
 how era ions the Lord is." Jesus Christ died, 
 that si;cii as you, coming to God by him, and 
 throwing the intolerable load of guilt on him, 
 might live and enjoy God for ever. Oh ! do not 
 harden yourselves against God and his Christ, to 
 your destruction. I intreat von, rerurn, RETURN' 
 at length, to God by him, and ask "what must 
 I do to be saved ?" Make at length the favour of 
 God and the Salvation of your Souls your grand 
 concern ; and the Spirit of Christ will lead you 
 to peace, to holiness, to heaven. Were you ten 
 thousand times greater sinners than you are, the 
 blood of Christ can cleanse you from all sin ; the 
 power of his Spirit can carry you through all 
 difficulties. Oh ! that such a Saviour should 
 live in heaven, so able, so wise, so gracious ; and 
 you not be persuaded to put yourselves into his 
 hands. Oh ! that you would, this day, begin to 
 pray, from the bottom of your hearts,, and take 
 up, before God, the lamentation of a sinner, 
 13egin once to pray. The Mediator in heaven,- 
 all compassion as he is, will present your 
 prayers to the Father; and, by his intercession, 
 will procure you sweet and comfortable answers 
 " Repent and be converted, that your sins 
 may be blotted out. Humble yourselves be- 
 neath the mighty hand of God, and he will 
 exalt vou in due time." 
 
 SERMON
 
 SERMON VI. 
 
 LOWLINESS RECOMMENDED, FROM 
 THE EXAMPLE OF CHRIST. 
 
 PHILLIP, ii. 3, 4, 5. 
 
 Let nothing be done through strife, or vain 
 glory, but in lowliness of mind let. each 
 esteem other better than themselves. Look 
 not every man on his own things, but every 
 man also on the tilings of others. I^et this 
 mind be in you, ichich was also in Christ 
 Jesus. 
 
 IT may be safely affirmed,, that the Scriptures 
 do indeed evincctheir divine Author, by their 
 own light and power. Their doctrines and pre- 
 cepts, which are wonderfully agreeable to each 
 other, and illustrate and strengthen one another, 
 are so peculiarly noble and excellent, tend so 
 evidently to the glory of God and the good of 
 mankind, and are so perfectly distinct from those 
 ofany otherreligion or scheme of moralists, that, 
 like the sun in the firmament of the heavens, 
 they point out the Lord Jehovah to be their 
 Author, and shew to men his handy-work. This 
 particularly appears in the precepts before us. 
 " Let nothing be done through strife, or vain 
 
 glory,
 
 SERM. VI.] Lowliness Recommended, S>'c. 77 
 
 glory, but in lowliness of inind let each esteem 
 other better than themselves. Look not every 
 man on his own things, but every man also on 
 the things of others. Let this mind be in you, 
 which was also in Christ Jesus." 
 
 If these rules were but observed by mankind, 
 it is plain, that contention and discord would 
 be unknown, either in publick or private life. 
 Men would be actuated towards each other by 
 pure love; and selfishness would be utterly 
 banished. The tormenting throes of pride, 
 covetousness.,ainbition,envy, and jealousy would 
 then have no place. Each would view himself 
 as an unworthy, VERY UNWORTHY, creature; 
 for, this lesson the knowledge of his own natural 
 depravity would teach him. Christian precepts 
 without Christian doctrine are mere castles in the 
 air : They grow out of it, and are supported by 
 it altogether. 
 
 The first doctrine of the word of God is man's 
 fallen and corrupted state by nature. He who 
 sees this aright, sees God most holy and just; 
 and himself most vile and evil. , 
 
 By the redemption which is in Christ Jesus, 
 which is the second great doctrine, there is 
 opened a way of forgiveness and restoration to a 
 new state, and man is put under the conduct of 
 the Holy Spirit to be fitted for the society of 
 the blessed above. In this light, if the sinner, 
 in real humility and true faith, do but feel 
 what he is, and what God in Christ hath done 
 for him, must he not be thankful, and low in his 
 own eyes? Must nota creature, who might justly 
 have been left to perish in hell, and who, through 
 mercy, is forgiven, and saved by grace alone, 
 have done with seeking his own glory ; and, 
 
 from
 
 78 Lowliness Recommended, [SERM. VI. 
 
 from the piercing view which he has of his own 
 sinful nature, must he net be apt to think any 
 one better than himself? The reason is, he sees 
 and feels his own corruptions in such a degree 
 as he cannot see or teel those of any other 
 person. 
 
 It will be said, perhaps, " ALL CANNOT BE 
 THE WORST ;" therefore he may be mistaken in 
 putting himselfdown in the lowest place. We 
 will not dispute this ; only we wish there were 
 not mistakes, on the contrary part, far more 
 hurtful. To think too well of ourselves, through 
 the great and deceitful partiality of our own 
 hearts, is far more common. Certain it is, that 
 the Christian doctrine, rightly felt in the henrf, 
 has a tendency to make a man think himself to 
 be worse than others; it is difficult for him NOT 
 to think so. I do not say he is obliged absolutely 
 tobelieve this of himself; but I say a true know- 
 ledge of himself will' be apt to PRODUCE this 
 e fleet : .Nor will such a one be disposed to take 
 pains to avoid the conclusion. For, he is then 
 admirably fitted to "esteem others better than 
 himself." The feeling of the doctrine, you see, 
 provides for the practice of the precept. He 
 will not seek hisown glory but that of his master; 
 and will, of course, be a man of peace; the 
 great idol of SELF being now dethroned. How 
 well i.s he then qualified to support the Christian 
 tempers of humility, peace, and love ! 
 
 Everyone owns, that these tempers are amiable 
 and excellent: that they make the person., who 
 culti\ates them, happy; and, that they are of the 
 most friendly tendency to mankind. But herein 
 lies our mistake ; \Ye would have all men to 
 possess and cultivate these tempers without being 
 
 acquainted,
 
 SERM. VI.] From the Example of Christ. 79 
 
 acquainted, in their hearts, with the Christian 
 doclrine. Take away the i'all and redemption; 
 and no soil will remain, in which humility, peace 
 and love can grow. We have seen that these vir- 
 tuesshoot entirely outofchristian ground. Look, 
 where you please, besides, you will find no such 
 precepts as these of the text. The light of nature 
 corrupted and darkened as it is by sin and the 
 fall, knows them not We must go to Christ, fall 
 at the foot of his cro'.s as poor sinners, and learn 
 them there or no where. 
 
 " Look not every man on his own things, 
 but every man also on the things of others." 
 Mankind are naturally selfish. We are desirous 
 that every one should attend to us; and promote 
 OUR profit, honour, or pleasure. Any man, who 
 has examined his own hearc with coolness and 
 attention, must feel that he has within him this 
 inordinate self-love. How heinous and strong 
 appear injuries and wrongs done to himself ! 
 How light and trivial the affronts and unkind- 
 ness which he has shewn to ethers! How clear 
 and positive do men, who quarrel with one 
 another about property, appear, each that he is 
 right, when a third person can generally see that 
 there are faults on both sides. Time would fail 
 in an attempt to shew the abundance of the 
 proofs of this selfishness, of which I speak. Men 
 are so blinded byit,as to claim a most unreasonable 
 regard from others : And while they give their 
 tongues all liberty in speaking contemptuously 
 of other men, they are amazingly hurt that any 
 person should sp.ak contemptuously of them. 
 
 These things, which are moral evils, and which 
 any thinking person may feel to spring spontane- 
 ously from his own heart, certainly do not arise 
 
 from
 
 8fl Lowliness Recommended. [SERM. VI. 
 
 irom custom or education, though they are 
 often much increased by them; but are as 
 natural to a man as it is to breathe. Look at 
 man in his infant state. Before your child can 
 speak, this selfishness is discovered. He would 
 be lord and tyrant; all must submit to him. 
 Hence children quarrel \vith each other as 
 naturally as they breathe. Because all are dis- 
 posed to domineer and none to submit, they 
 cross each other's will ; and hence arise envy 
 and rage. 
 
 Against this selfish spirit, hear how divinely 
 the Apostle speaks in the Text. He speaks to 
 CHKISTI Aiss, to men., who feel the power of 
 Christian <lo6trine, who have tasted the love of 
 Jesus, and been humbled because of their selfish- 
 ness, for which HE has made atonement by his 
 blood. Thankful for the redemption which his 
 blood has bought for them, they feel themselves 
 now called upon to imitate this example, in 
 forgetting SKI.F, and promoting sincerely the 
 good of their brethren in genuine love. " Let 
 this mind be in you which was also in Christ 
 Jesus:" The mind of humble condescension 
 and sincere love. United to Christ by the par- 
 ticipation of his spirit, and expecting ere long 
 to be with him in heaven, they labour on earth 
 more and more to resemble him. O blessed 
 Religion ! which alone cures human miseries, 
 cultivates humility and love, gives men an object 
 to trust in, and an example to copy after in the- 
 Lord Jesus Christ, and restores them to the 
 right knowledge of God and of themselves. Any 
 man, who views these things right, will feel, 
 that this is TRUTH, this is happiness, this will 
 make a man wise and happy to eternity. 
 
 But
 
 SERM. VI.] From the Example of Christ. 81 
 
 But we must become deeply sensible how con- 
 trary we are, by nature, to all this, and learn to hate 
 and despise ourselves on account of the opposite 
 dispositions, if we would learn Christian doctrine 
 and feel its practical influence. While we cherish 
 flattering thoughts of ourselves we can learn 
 nothing of this sort : and, therefore, when per- 
 sons, who have heard the truth, concerning 
 man's baseness and Christ's excellence, plainly 
 pointed out, will not give way to conviction, 
 but suffer the pride of their hearts, which can- 
 not endure the idea of a man's thinking meanly 
 of himself, to stifle all just sensations of these 
 things, they confirm themselves in evil and hinder 
 their own conversion and their own happiness; 
 for a plague to himself man must to eternity be, 
 while he remains the slave of selfishness and 
 pride. The text has now been opened; will 
 you permit me to apply it for your good ? 
 
 1. I see persons in a mere state of nature, 
 averse from Christian principles. To such I can 
 apply the text, only by the rule of contraries, 
 and endeavour to shew them their misery and 
 their danger. 
 
 2. I see others who have obtained some 
 Christian light and notions, but yet are desti- 
 tute of any true spiritualapprehension of them. 
 I mustshewsuch the marks of theirbadstatealso. 
 
 3. I see true Christians pra61ising these pre- 
 cepts, and expressing the force of Christian 
 doctrine in their tempers and practice. A suit- 
 able word must be addressed to each class ; and 
 may God bless it to their souls for the con version 
 of the unconverted, and for the growth in grace 
 and improvement in real holiness of the truly 
 religious, to all eternity. 
 
 G First,
 
 82 Lowliness Recommended. [SEHM. VI* 
 
 First, I address myself to the man who is in 
 a state of nature altogether, without any light, 
 or views, or profession of Christian principles. 
 His life may be decent, his character fair, and' 
 his conduct in society, in general, blameless or 
 even useful. Or, he may be scandalously im- 
 moral. Self, however, in either case, is his end, 
 his grand objecl, his God. So wrapt up is he 
 in self-love, that he has not any the lea t r lish of 
 living for the love bt God or of his neighbour.. 
 If he do a kind and useful action to his neigh- 
 bour, it is, with him, altogether, lost if he do 
 not conceive of it as contributing to the aggran- 
 dizement of himself. lie must be 'praised,^ 
 esteemed, and extolled. He would have every 
 one give way to his humour. He would cross 
 others, but he would never be crossed himself. 
 He will kindle strife and contention; but then 
 others, never himself, are to blame. He 
 desires to be honoured very much bevond his 
 real desert, yet would be thought modest and 
 humble. He cannot bear that other men should 
 be preferred to himself, yet you must not call 
 him a vain-glorious man. He naturally looks 
 at. himself as the most important of all beings ; 
 to whose 'satisfaction every one ought to contri- 
 bute, as if he were more worthy than all others ; 
 yet, thoughhe might, oncshould think, consider 
 that others are as selfish as himself, he makes no 
 allowances for their selfishness; but upbraids them 
 for this very spirit, which he cherishes so much 
 i$i his own tem'per. His love extends but little 
 beyond hi nisei!", for though he may have some 
 afFeclion.for his children and family, perhaps 
 also for his rmtry or his parry, yet as he has 
 been used to consider these as parts of himsel his 
 
 love
 
 SERM. VI.] From the Example of Christ. 3 
 
 love is still but selfish. He is looking still at his 
 own things, not at the things of others., 
 
 The pure love of his fellow-creature he knows 
 not; much less does he know any thing of the. 
 pure love of God. Thou.^ands of favours he is 
 receiving without thankful ness, and without any 
 humbling reflections how unworthy he is of 
 t-l^em. And, if God deny himany thing, which 
 he has set; his heart upon, he does not think he 
 does ill in being angry. His Ireart frets against 
 the Lord, as if God were merely his servant, and 
 acled unfaithfully to- his master. Oh! the pride 
 and theselfishness of the heart of man! I have given, 
 you only a lew touches of them. Every thinking 
 person will feel the seeds of these things within 
 him. Moreover, this selfish spirit so blinds the 
 man, who is under its dominion, that he can see 
 no beauty inGod'sgovemment,except every thing 
 contribute to his own entertainment, interest, 
 or gratification. Hence he ever seeks to avoid 
 thinking of hell and of everlasting punishment; 
 but, if he does, at.anv time, admit ti>ese thoughts, 
 he abbors them as shocking and unj list, instead of 
 considering how unrighteous and u no-rate ful he 
 himself is, to sin against infinite goodness, by in- 
 dulging so unreasonable a humour,as though his 
 own personal gratification or interest were of 
 more consequence than the glory of God, and 
 the happiness of all the rest of mankind. He 
 has no idea ofsubmittino- to the wisdom ofGod 
 
 o 
 
 If he cannot fathom the divine dealings, they 
 are, of course, absurd or wrong. He will have 
 no God but one of his own imagination, who 
 shall be subservient to his ease and benefit, and 
 will not controul him. 
 
 G 2 Is
 
 84- Lowliness Recommended, [SERM. VK 
 
 Is this, which is the genuine pifture of alt 
 unconverted men, Is this, I say, to have the 
 mind which is in Christ Jesus? He humbled 
 himself exceedingly for our good. He was 
 obedient to death, even the death of the cross, 
 though he thought it not robbery to be equal 
 with* God. Can Christ look, with pleasure at 
 this proud selfish being, when he shall appear 
 before him in judgment ? Can there be any 
 society or union between them ? Impossible. 
 ( Depart, he will say, thou proud, selfish, wretch- 
 ed, being, and be thou united to those Angels 
 who were not content with their first state, but 
 rebelled against their Maker; Thou, like them, 
 hast sought thy happiness in thyself, and not in 
 God; theirs therefore be thy portion for ever " 
 But, I speak to thee, now, O man, while thou 
 art in the land of the living. I speak to thee, 
 that thon mayest be converted and live. The 
 great difficulty is, to be really persuaded that 
 thou art in this sad, ruinous, and selfish con- 
 dition. Pride is ever ready to supply thee with 
 some false hopes and presumptions. Now to 
 every one of this character I further say, You 
 profess to believe the Scriptures to be the Word 
 of God. Look then at the text and read it 
 Qver. It is a most beautiful portrait of the 
 temper and spirit of a Christian. Its beauty can 
 never be sufficiently admired. Youcannotdeny 
 that he, who practises this, is a happy man, and 
 *uch as a man should be. The small remains of 
 man'soriginal grandeur, consisting chiefly in the 
 light of conscience, shew you this. I may defy 
 you to deny its excellence, and the bliss of the 
 soul who possesses it. But surely, it is not yours. 
 
 Your
 
 SERM. VI.] From the Example of Christ. 85 
 
 Your own interest, your own ease, your own 
 praise, your own indulgence, your own will and 
 humour, these are the Gods you worship. You 
 are quite contrary to this humble, self-denying, 
 loving spirit. You are in the bond of iniquity. 
 Oh ! that you felt it aright ! But, are you sensible 
 of it in NO decree : Do you not now, if you 
 look within, feel that this is indeed your temper? 
 Watch yourself during the next week only. 
 Take notice, hour by hour, of the thoughts 
 which spring up in you. Very many know 
 nothing ofthemselves: They look not at home : 
 Thev are abroad all the day long in business or 
 in pleasure; and avoid thinking of their own 
 hearts. Thus they take for granted that their 
 hearts are good, without examination, But, 
 look, I say, within; and be convinced, from 
 experience, as all honest enquirers are, that you 
 are nothing but selfishness and unreasonable 
 pride. In the mean-time, remember that all 
 good men have known themselves to be thus 
 vile. To GRACE, not to nature, they have ac- 
 knowledged themselves indebted for the imper- 
 fect state of goodness which they have attained. 
 The Lord declares, by Moses, that " the ima- 
 gination of man's heart is evil from his 
 youth." And the same is the testimony through 
 the whole Scripture; for all revealed religion is 
 built on this truth. When, therefore, you are 
 once convinced, from Scripture, what ytxu are 
 by nature, a great point is gained. Then, re- 
 pent and believe the Gospel: and when you, 
 truly know Jesus, he will teach you to have the 
 same mind which is in himself, and will n't you 
 for his kingdom. I beseech you, for your soul's 
 c 3
 
 86 Loivliness Recommended, 
 
 sake, neglecl not what has been said; but be 
 wise for time and for eternity. 
 
 Secondly., Let me speak to such a one as, by 
 hearing the word of the Gospel, has, in a crude 
 manner, acquired superficial notions of the doc- 
 trines of the truth ; and, though a stranger'to 
 the fai;h and hope of the Gospel,, fancies,, that, 
 because he holds the doctrines of the fall and of 
 salvation by Christ alone, through grace, he must 
 be right. His orthodox opinions he takes for 
 faith, though he never came truly as a lost sin- 
 ner to Christ; and his decent mora.ity, though 
 it flows not at all from Christian principles, he 
 mistakes for the fruits o r the Spirit. Thus he is 
 doubly armed with a false hope. He thinks he 
 has both faith and good works, though, in 
 reality, he has neither. How is he to be trL'd? 
 Turn not away in anger, I beseech you, from, 
 the charitable work, which is before me, of at- 
 tempting to undeceive you, and thus to save 
 your precious soul from destruction. But if any 
 will not give a fair hearing, if any are so vainly 
 confident that they are saved by grace as to 
 fancy that they need not try what manner of 
 spirit they are of, their very unwillingness to be 
 probed is itself a suspicious circumstance against 
 them. Bring your state to the test : You cannot 
 stand the test : Your fruits are even contrary to 
 those of a sound Christian. You have the same, 
 or as striking, marks of selfishness as the man of 
 mere ignorance whose case we have just before 
 considered; the same covetousness, unreason- 
 ableness, envy, contentiousness, vain-glory, and 
 pride. Or if you are altered in some respecls, 
 your plan is SELFISH ; though it may now 
 
 wear
 
 .ScRM.VI.] From the Example of Christ. 87 
 
 wear areligious form, as it formerly did a worldly 
 one. You expect to be honoured and looked upon 
 as a person of consul c-rable consequence in reli- 
 gion: You are infallible as a Pope, and cannot 
 mistake: You bear not the least contradiction 
 with patience: You are ever apt to imagine 
 your attainments in religion to be greater than 
 those of others ; and no one understands so well 
 as you. Is this lowliness of mind? Js this 
 esteeming others better than yourself? 
 
 We have seen that a true knowledge of them- 
 selves leadsmen to judge themselves worse than 
 others; more ignorant, more weak, more de- 
 praved than any; and we have seen how this 
 conviction produces a humble temper of mind. 
 Can it then be that your Christianity, which thus 
 leads you to set up your Christian knowledge and 
 experience above those of all others, should come 
 from the same Holy Spirit which indited the 
 sentence of our text ? "In lowliness of mind let 
 each esteem other better than themselves." Cer- 
 tainly, theHoly Spirit isconsistenl in his doctrine 
 and precepts, and in his work of grace on the 
 heart. There can never be this contrariety : S v > 
 that ifthisself-suificieritspirit prevail over you to 
 the end, -for a good man may be deceiv ed by it 
 iora time, yo'ft-will'be proved to be without the 
 mind oF.Christ; and, -assuredly, the gentle and 
 humble %amb of God will not tfien own you as 
 HIS. You are notconcerned for the good of 
 your .Christian brethren, or of the church of 
 Chri'stingeMeral; your own interests, even when 
 of a spiritual nature, engross you. You dislike 
 all religious conversation which does not minister 
 
 ti>* _.*.- -.- . . 
 
 to your praise ; you love those that applauft and 
 
 humour Joii,, but cannot bear such as think that 
 
 C * VOH
 
 88 Lowliness Recommended, [SEKM. VI. 
 
 you mistake. And what is this but the religion 
 of publicans and sinners, who love tho.se only 
 that love them ? Indeed, O man, you deceive 
 yourself, and stand in need of learning the doc- 
 trines of grace in a very different manner. Go 
 to the foot of the cross, and there confess your 
 pride, your selfishness, and your unreasonable 
 vanity ; and beseech him, who voluntarily hum- 
 bled himself there on account of lost sinners, to 
 aflfcc~l you deeply, towards your Saviour, with 
 gratitude and astonishment, and to make you 
 feel your guilt and wretchedness. For, you are 
 not out of the reach of mercy. Let but pride 
 have its fall. Better it shou'd be NOW than 
 hereafter. You must forego this self-conceit, 
 which makes you obstinate in setting up your 
 own judgment above that of others : You must 
 learn to suspecl your own attainments, especially 
 in those things in which the pride of self-love is 
 so much concerned, which evidently leads you 
 both into uncharitableness of temper, and also 
 into forgetfulness of every one's excellence but 
 your own. May God himself do this for you ' 
 He can pull down the proudest spirit : and if he 
 .once do this, you will then feel the utmost ob- 
 ligation to him, though the mortification of 
 your pride be bitter to your natural disposition. 
 3 . And now, loving, humble-minded Christian, 
 a word with you at the close of this discourse. 
 You view yourself as most unworthy, as not 
 deserving the name of a child of God. You feel 
 yourself not even worthy thatthechildrenofGod 
 should look upon you as a brother. I seem to 
 hear you moan in deep sensation ofyoursoul,on 
 account of the wickedness of your heart. Very 
 evil indeed you feel it. Yet, this broken spirit
 
 SERM. VI.] From the Example oj Chris?. 89 
 
 is pleasing in the sight of God, who will not de- 
 spise it. No persons are so acceptable in his sight 
 as they who loathe and abhor themselves. You 
 are a man of peace, and sit down in the lowest 
 place among the disciples of Christ. You are 
 vile in your own esteem. You delight to honour 
 the gilts and graces of all but yourself. Christ's 
 mind is in you. But look more and more at 
 him, who " being in the form of God thought 
 it not robbery to be equal with God, but made 
 himself of no reputation, and took upon himself 
 
 the form of a servant Wherefore God hath 
 
 highly exalted him." This is the wny to true 
 honour. If Christ lowered himselfso exceedingly, 
 what is it for you, a poor worm of the earth, to 
 debase yourself? The proud Nebuchadnezzar, 
 after his humiliation, can tell you, that those, 
 who walk in pride, God is able to abase. But 
 let your self-abasement be judged of, not merely 
 by words or strong passions, but by a lowly, 
 meek, and humble temper and conduct. Go 
 on, poor in your own eyes, and you shall be 
 great in the kingdom of Heaven. Whosoever 
 becomes as a little child shall be great in the 
 school of Christ. Let the Church, let the World, 
 see you grow in this grace ; and, by Christian 
 humility, put toshamc, forever, all false profes- 
 sors of religion. Live and walk close with Jesus, 
 To abide in him, you know, is the foundation 
 of all Christianity: Let his mind, therefore, be 
 in you more and more: view his example con- 
 tinually; and copy it, that you maybe fitted for 
 bis society to all eternity. 
 
 SERMON
 
 SERMON VII. 
 
 JACOB BLESSING THE SONS OF 
 JOSEPH. 
 
 GEN. xlviii. 15, 16. 
 
 And he blessed Joseph, and said, God, before 
 
 zc/a.m my fathers Abraham and Isaac did 
 
 a: alii, the God ichichfed me all my life long 
 
 unto' this day, the Angel ichich redeemed me 
 
 from all evil, bless the lads. 
 
 JACOB, after a stormy life of various trials and 
 hardships, in which he had, however, expe- 
 rienced singular mercies; and, \vhat is be.st of 
 all, had been enabled to walk before God in 
 faith and hope, and in a growing fitness for the 
 eternal rest of heavenly glory, is now about to 
 close his eyes.on this short-lived scene of vanity, 
 a.nd to go to the enjoyment of that God who had 
 long been the objecl of his trust. His last days 
 in Egypt had been quiet and serene, and he was 
 conducted with a fairwjml to the haven where he 
 would be. His death-bed scene, was refreshed 
 with the sight of his beloved son Joseph and his 
 two sons, Ephraim and Manasseh. In the ful- 
 ness of his devout and humane affections, both 
 
 which
 
 SERM. VI."] Jacob blessing, SV. 91 
 
 which he eminently possessed, he blesses the Sons 
 of Joseph, and delivers a prophetic benediction 
 on them both ; though direcl d bv inspiration to 
 ascribe the pre-eminence to the younger. lie 
 foretelsalso the gracio.;-> \ i>it::tion of his God. in 
 
 <j 
 
 bringing them back again into the land of Ca- 
 
 O O <-- 
 
 naan; and takes thankful notice how far his God 
 had exceeded his mo>t sanguine desires. (: I ha'd 
 not thought," says he to Joseph, " to see thy 
 face,'' I had given thee up as lost, " and Jo God 
 hath shewed me also thy seed."' lie delivers 
 also, in language worthy of divine inspiration, 
 the blessings of God to his twelve sons; inter- 
 spersing that very remarkable ejaculation in the 
 next chapter: " I have waited for thv salvation, 
 O Lord." He had long waited and breathed 
 after God in his pilgrimage: -he was now going 
 to him, and he yielded up the ghost in the faith 
 of God's promises. And so murh did there 
 appear, in this whole scene, of the power of 
 divine faith, that this acl of blessing the sons of 
 Joseph is mentioned, in the llth Ueb. as an 
 instance of the spirit of faith. Ot her, and seem- 
 ingly more striking instances of it, might be 
 gathered from thelife of this eminent s-aint ; but 
 then this wasthelast; andmay fitly be considered 
 as connected with and as closing the whole scene 
 of his walk with God. 
 
 The solemn expressions In the text deserve to 
 be noticed verv particularly. " God," says he, 
 " before whom mv fathers Abraham and Isaac- 
 did walk." He was a tried God, a family -God, 
 with reverence be it spoken.. whom Jacob 
 had served. The God of ail the earth was HIS 
 in special covenant ; and the blessings he had 
 promised to Abraham and Isaac \vere to run in 
 
 Jacobs
 
 92 Jacob blessing QSERM. VII. 
 
 Jacob's line. He had seen the beauty of holi- 
 ness in the communion, which his father and 
 grandfather had kept up with God, and had been 
 enabled to tread in theirjsteps. He eyed steadily 
 his Providence during all his life; and, amidst 
 an amazing variety of trials and deliverances, had 
 been helped to see his gracious and all-powerful 
 hand most distinctly. He could cheerfully say, 
 this God has " fed me all my life long." Nor 
 \vas this all: He couldadd; " The Angel which 
 redeemed me from all evil." The Lord is 
 pleased frequently to call himself, in the Old 
 Testament, by the name of the Angel. Jacob 
 had power over the Angel and prevailed. "He 
 found him in Bethel," even the Lord God of 
 hosts, as Hosea tells us. This was the angel of 
 the covenant; who, as the last of the Prophets 
 tells us, was " suddenly to come to his temple," 
 when he should take our nature upon him to 
 redeem it from the curse of the fall. 
 
 It appears that wherever, in the Old Testa- 
 ment, the Lord calls himself the ANGEL, it is 
 the Lord Jesus Christ who is particularly pointed 
 out to us: And this is constantly done in lan- 
 guage suited to his character. In the present 
 instance what so proper to be said of him as 
 this, " the Angel which redeemed me from all 
 evil?" Is not this the very work and office of 
 Christ ? And what were all the temporal redemp- 
 tions of his people under the Old Testament,, 
 but so many types and earnests of the spiritual 
 and eternal redemption wrought for us. It was 
 not one evil only, but ALL evil from which 
 Jacob was redeemed by him. And he " re- 
 deemed MR." The Patriarch is not content 
 with confined general notions, as many are, 
 
 whose
 
 SERM. VII.] The Sons of Joseph. 93 
 
 whose hearts are all for the world, and never 
 came near to God, nor loved him, nor trusted 
 in him for themselves. This holy man had 
 wrestled with him in prayer, and had found him, 
 and partook of his salvation by faith, and was led 
 by his spirit. This is the God whom he intreats 
 to " bless the lads." To him he commits them, 
 
 and with him he leaves them. I mav not enlarge 
 
 ' o 
 
 further on scenes peculiar to Jacob and his 
 
 family. Enough has been said to lay a founda- 
 tion for a few observations, which I hope, by 
 the blessing of God, may not be unprofitable to 
 this congregation. 
 
 1 . See here, Brethren, in what peacea real Saint 
 can die. Yes, a SAINT. To the reproach of rfie 
 present age, the term is much despised ; but it is 
 the proper Scripture term for a good man; one, 
 who is not only moral, honest,decent.and humane, 
 but a lover of the holy God: one, who is sepa- 
 rated from the wicked world ; a stranger on earth ; 
 a believer in the Angel of the Covenant his Re- 
 deemer; and a citizen of heaven even here, in faith 
 hope, and love. See such a one, in old age, just 
 expiring. He recommends his dear children and 
 his grand children to the Godwhom he had served. 
 He fears not to leave the world : Hehasnotawish 
 that c:m tie him to-the earth any longer. He is 
 going home, the child to his Father, from vanity 
 to fulness, from a life of uncertainties to satisfy ing 
 and eternal enjoyments. He cannot have a wish 
 for his familv, but that they may walk before 
 the same God, who had conducted him all his 
 days: They would find this to be their true 
 wisdom and happiness. He gives a cheerful 
 testimony to this God, as being true to his 
 promises ; and reflects with satisfaction on his 
 
 faithfulness
 
 9 f Jacob blessing [SEIIM. VII. 
 
 faithfulness and goodness, which had all along 
 attended himself. He has nothing now to do 
 but to wait for his happy dismission. 
 
 Brethren, in all ages it is thus that Saints 
 testify the goodness of God; and you never find 
 any of them in their last moments repenting 
 that they had served God, or accusing him as 
 not true to his promises. The unconverted die 
 in .stupid sullenness, or in vain presumptions, or 
 in anxious worldliness. In their end you may 
 see the difference of their spirit from that of the 
 children of God. 
 
 I wish we may hence learn, that there is a 
 reality in the Christian religion, in the faith and 
 the holiness of the saints. It will be no pleasing 
 reflection to you, in your last moments, to 
 think you have despised the love of God and 
 true religion. Nor will it profit you merely to 
 say with a wicked man of old, " Let me die the 
 death of the righteous." Live their life, seek 
 God now in Christ that you may find him. You 
 \vill then be able to say at last, " My heart and 
 my flesh faileth, but God is the strength .of my 
 heart and my portion for ever." 
 
 2. ' .Before whom my fathers walked." It is 
 worthy of observation what, in his last moments; 
 is Jacob's idea of a good man. He does not '-ay 
 rny fathers were honest, generous men. Alas ! 
 It is thedecp and general folly of these latter ages 
 to sct.God aside, in men's notions of ?. good life; 
 and to mean nothing more by a good man thart 
 one who is moral, and has some amiable qualities'. 
 This has been the character of many a profane, 
 graceless/ impious, wretch. It is an unspeakable 
 injury to true religion to represent things thus. 
 Uow many even i % e;id not the Scriptures; hovf 
 
 many
 
 SERM. VII.] The Sons of Joseph. 95 
 
 many attend not to any right ideas of their doc- 
 trines, and the \vorship of God, and the faith of 
 Christ and true humility! Theycatch at some ideas 
 of generosity, of civil, and social virtues., which 
 doubtless are amiable and laudable, but which, 
 without godliness.are in sufficient to form the cha- 
 racter of agood man. How long will it be ere you 
 give up such ruinous notions? How long will 
 you imagine that these qualities can entitle you 
 to the favor of God? Cease to build your hopes 
 on these sandy foundations : Learn from the 
 Scriptures., that to be fit to die you must " walk 
 before God," love, trust, serve, and delight in 
 him, reverence and fear him. The Bible is the 
 oldest book in the world; and in it you find 
 Enoch and Noah are characterized as walking 
 with God. Religion, Brethren, differs from other 
 things, the growth and improvement of which 
 depend entirely on human cultivation. IT comes 
 from God: And this old language used in de- 
 scribing a good man is the right one. He, who 
 " walks uith God," is not only honest and 
 moral; but fears God, and sets him before him., 
 in all his ways: Oh! see to this brethren, and 
 deceive not yourselves by false representations, 
 however fashionable. Learn, from God's word, 
 how to form your ideas of a good man ; that 
 you may through grace, become such your- 
 selves; lest you " see Abraham, Isaac, and Jacob, 
 and all the prophets in the kingdom of God, 
 and you yourselves thrust out." 
 
 3. The solemn manner in which holy Jacob 
 mentions his fathers Abraham and Isaac, as walk- 
 ing before God, naturally points out to us the 
 advantage of having had godly parents and 
 ancestors. Are there any here with whom this 
 
 is
 
 96 Jacob blessing $ERM. VI7. 
 
 is the case ? You have then both heard and seen 
 what true religion is. You are prepared, from 
 family-observation and experience, to answer the 
 abusive obje6Uons usually made against godliness - 
 You know what it is; how awful, and yet how 
 amiable; how pleasing, and yet how instructive. 
 Remember, you will have to give an account of 
 the TALENTS* intrusted to you in this respecl. 
 Of what solid examples of real goodness, of what 
 careful instructions, have you had the advantage ! 
 Then, what prayers have been made for you by 
 your pious fathers and mothers ! Could you not 
 see how earnestly, how affectionately they longed 
 for your conversion ; with what pleasure they 
 looked at every opening sign of your fearing 
 God; how they grieved to see you backslide ? 
 
 Ye, who have had these advantages, or now 
 have them, remember the God before whom 
 vour fathers have walked, or are now walking, 
 and seek to know him also for yourselves. When 
 you hear stories told and believed, on all hands, 
 of the follies and absurdities ofgodly men, you 
 have an advantage over those who have not had 
 your opportunities. You cannot be carried 
 away with such prejudices. You know better, 
 from what you have seen at home. And, if you 
 have seen the faith, hope, and charity of the 
 Gospel, in your fathers or near relations, exem- 
 plified in life and death, say, are not you con- 
 vinced that they were in the right; that godliness 
 is no fantastic thing; but the highest wisdom ? 
 Do not you believe that their peace, and joy, and 
 serenity, and moderation, and charity had a just 
 foundation ? Do not you believe that God was 
 with them, and influenced them by his Holy 
 spirit ? And whereas, they always told you, that 
 
 it 
 * See Math. xxv. 15 30,
 
 SE:.M. VIL] The Sons of Joseph. 97 
 
 it was not of themselves, but by grace that they 
 were wh^t they were, that they knew themselves 
 altogether unworthy sinners, saved only by Jesus; 
 see you not that it is your duty to seek for 
 the same heartfelt conviclion of sin, the same 
 lively faith in Jesus, and the same new birth 
 unto righteousness which formed their Christian 
 character ? An ignorant and idolatrous admira- 
 tion of your fathers, without following their 
 steps, will profit you nothing. You should look 
 higher, and see, what the real doctrines are 
 which, in them, brought forth such fruit, and 
 what the real influence of the Divine Spirit is, for 
 which they prayed so constantly, and directed 
 you daily to seek. You have had living sermons 
 in your own family, which demonstrate to you 
 the divinity of true religion ; and you should be 
 both quickened and encouraged to seek the 
 same grace for yourselves. 
 
 Even those, who cannot trace such marks of 
 divine influence in their fathers, may yet see 
 and know, and have abundant opportunities of 
 learning, from the case of others, what true 
 religion is. Look at those whom you have seen 
 or heard of; unquestionably holy men in life 
 and conversation; men, who, in the language of 
 the patriarchs, and of the text, have " walked 
 with God." Inquire what their principles are. 
 You will find themall to agree in the confession 
 of their own natural wickedness, and in the 
 renouncing of their own righteousness, and in 
 trusting alone to the " Angel who redeemed 
 them from all evil." They all fear and love the 
 Lord God through Christ the Mediator. The 
 FRUITS of a holy life anyone may see: The 
 PRINCIPLES of Christian doclrines, whence they 
 IT proceed,
 
 98 JaCob blessing [SERM. VII. 
 
 proceed, many are very backward to see. But 
 where Christian faith and doctrine are despised, 
 or neglected, or buried in oblivion, you will 
 not find these fruits. However pleasantly and 
 elegantly such men may talk of virtue, it is but 
 talk: THEY cannot practise it, in whose hearts 
 Christ -dwells not bv faith. 
 
 j 
 
 And methinks these considerations may serve 
 to fortify young minds against the fashionable 
 evils of the day. It is the fashion, and young- 
 people catch it very eagerly, to despise the 
 examples of ancient wisdom and piety. The 
 world, in its old age, seems now fallen into 
 dotage, and sets aside all former maxims and 
 rules. Men seem inclined to settle religion, 
 government, and morals, quite in a new way; by 
 new-invented theories; with an entire contempt 
 of all that is gone before us. I shall continue, I 
 hope, not to regard these extravagant theories, 
 till I can see some better proof of their utility 
 than hitherto appears. Young people are led 
 by them into a high opinion of their own under- 
 standing. The fear of God and all the principles 
 of Christian doctrine; reverence tor law and 
 order, and a respectful attention to the wisdom 
 and examples of our elders and forefathers, 
 these things arc trampled under foot. Men's 
 souls are much endangered by this spirit, and 
 therefore I am in my rii;ht office when, from this 
 place, I warn young people against them. 
 
 It is very probable that Esau, the brother of 
 Jacob, falling in with ambitious and presump- 
 tuous spirits of this sort, learnt to be profane, 
 :md to despise the godliness of his fathers Abra- 
 ham and Isaac. Observing that godly men were 
 few compared with the number of licentious 
 
 characters,
 
 SERM. VII.] The Sons of Joseph. 99 
 
 characters, he would become more daring in 
 impiety. TheSpirit of God directed Jacob in a 
 different manner. The lives of his forefathers 
 Abraham and Isaac, even if there had been no 
 g od ^eil in the world besides, deep!) impressed 
 his mind, and proved effective in shewing him 
 what a divine and excellent thing the fear, and 
 faith, and love of God was. And he walked 
 in thvir steps, and followed not a multitude to 
 do evil. 
 
 To finish this third observation. Let young 
 peopleatcendtothegodlyexamplesoftho.se who 
 have gone before them. Let them follow their 
 faith, considering the end of their conversation. 
 Let them see how God was with tl.em; how well 
 they lived; and in what peace they died. Let 
 them then compare with this the pretensions of 
 new theories in religion, however plausible, and 
 however generally supported by the great ones of 
 the earth Let them remember that experience is 
 on our side; and, on the other side, mere reason- 
 ing without facts; in one case humility and the 
 fear of God, in the other impiety and presump- 
 tion. In the first, view a life of godliness and 
 useful charity to men ; in the other, an open 
 contempt of godliness and high-sounding pre- 
 tensions to charity, but without real fruit; un- 
 less sedition, impudence, ambition, and ostenta- 
 tion be the proper fruits of charity. To a well- 
 regulated mind the contrast appears striking. 
 Leave then new fancies, follow the old r.'ligioi ; 
 and walk before the God of Abraham, Laac, 
 and Jacob: And, if your own families afford 
 examples of this sort, look up to them with re- 
 verence and affection, and imitate them with 
 
 diligence and resolution. 
 
 H 2 4. We
 
 100 Jacob blessing [SERM. VII, 
 
 4. We may observe, also, what a blessed thing 
 it is to have a God to depend upon, whom we 
 can gratefully acknowledge as the God, who has 
 fed us all our life-long unto this day. What a 
 cheerful idea is this to good old Jacob! His life 
 had been spent amidst a variety of sufferings : 
 Yet he sees his God had always taken care of 
 him: and in the crisis of his distress, from time 
 to time, had stepped in to his relief, and heard 
 his prayers. This is the God to whom he com- 
 mits his children : a friend, that never forsakes 
 those who depend on him. 
 
 And here let us learn, with Jacob, to adore 
 the Providence of God, and to take notice of 
 his hand in all that befals us. How atheistic 
 is it, to receive bounties from God continually, 
 and to take no notice, to make noacknowlcdge- 
 ments ; to be even \vorse than the brute beasts ! 
 " For the ox knoweth his owner, aad the ass 
 his master's crib," and a dog, in his own way, 
 will shew, a grateful sensibility for kindnesses 
 received. How much more than brutish is it, 
 then, for persons to be fed to the full ; and, for 
 years, to have lived on the Providence of God, 
 unthankful, senseless, proud, ashamed even to 
 own any thing of God in their conversation, and 
 ascribing to themselves what belongs to him. 
 " My power and the might of mine hand have 
 gotten me this wealth." Surely,, to have been 
 supported and fed by God all our days, though 
 with many trials, if attended with a sense of the 
 goodness of God upon the heart, is infinitely 
 better than to have amassed thousands of gold 
 or silver, and to have lived like Pharaoh, saying, 
 "Who is the Lord : " 
 
 For,
 
 The Sons of Joseph. ]0i 
 
 For, surely, that which sweeteneth life, that 
 which makes it grateful indeed, and substantially 
 cheers the soul, is this ; to have God with us as 
 a Father and a Friend. His loving kindness is 
 better than life itself. And when he lifts up the 
 light of his countenance, and grants us a sense 
 of his favour, this is blessed indeed ! For meat, 
 and drink, and worldly advantages of all sorts, 
 cannot feed the nobler part of man, the soul. 
 The love of God only, however ridiculed by 
 profane persons the feelings of it in the heart 
 may be, this only is proper food to the soul; 
 and this only gives the right relish to inferior 
 bodily comforts. Besides, life is precarious, and 
 itsduration like a shadow that departeth. What 
 are you todo, when the things you set your heart 
 on shall be taken away from you ?- ~- 
 Acquaint, then, yourselves with God in Christ : 
 Seekhimin the way of his Gospel; and, in follow- 
 ing this salutary advice, you will possess the 
 inestimable comfort of knowing him as the au- 
 thor of your mercies, and not be as those who 
 live without God in the world. For this God is 
 your God for ever and ever, and will be your 
 guide unto death, ,,. 
 
 5. But when I consider the next clause, " the 
 Angel which redeemed me from all evil," I am 
 led carefully to distinguish the God of Jacob 
 from the imagined God of those who are called 
 Deists, or of any who believe not according to 
 divine Revelation. The true God, who made 
 heaven and earth, cannot be approached by us 
 guilty creatures in any other way than through 
 the mediation of Jesus ; and we are too corrupt 
 ever to bring our own hearts to a cordial ao 
 quiescence in thisdoclrine, without theiniiuence 
 ti 3 of
 
 102 Jacob blessing. [_SERM. VII. 
 
 of the Holy Spirit. And this is the Scripture 
 doclrine of the Trinity: "Through Christ we 
 have access by one Spirit unto the Father." 
 This was ever the faith of good men. It is not 
 a mere point of speculation. It is practical. 
 Whoever thinks that he can come to God 
 absolutely without the mediation of Christ, and 
 without the influence of the Holy Spirit, may 
 safely be pronounced ignorant of the true God, 
 and of his own depravity. When men come to 
 know themselves, they find that they are unclean ; 
 and, that a just and holy God condemns them : 
 Nor can they rest till they become acquainted 
 with him through Christ. And they find they 
 cannot know him through Christ, but by the 
 influence of this same Holy Spirit. It was thus 
 that Jacob knew him, when he called him " the 
 Angel whLh redeemed me from ali evil." It 
 was a very different thing from that general 
 knowledge of Gocl, which is attainable by the 
 light of nature. Such a knowledge as this 
 would not have supported Jacob in the prospe6l 
 of death. When he cries, <f I have \va ted for 
 thy salvation, O Lord," he looked for heavenly 
 enjoyments f rough the Mediator. lie knew 
 himself to be full of evil, and unfit to approach 
 God. But the God whom he served was the 
 " Angel who redeemed his soul from all evil." 
 And this view of things is not, in any degree, 
 natural to man in his unconverted sfnte. In 
 Jacob's case, and in that of all men who really 
 Jove God, it is effected by the operation of the 
 liolv Ghost. 
 
 To finish then this observation. Let us see 
 that our meditations and preparations for death 
 be attended with right views of God in Christ, as 
 
 saving
 
 SEIIM. VII.] The Sons of Joseph. 103 
 
 saving us unworthy and miserable sinners, of his 
 goodness alone. In this lig'".t we shall be both 
 humble and thankful ; and our warm recom- 
 mendation of the God, whom we have proved, 
 to our friends and offspring, will be rational and 
 impressive. 
 
 " Bless the lads/' says the pious and affec- 
 tionate Patriarch. On this last clause I would 
 just observe, that all parents when they come to 
 die, naturally wish that the blessing of God may 
 attend their children. " God bless you," all can 
 say to their children, without meaning much 
 more than to express their hearty concern for 
 their welfare. But cons der; Do you know who 
 the God is whom you desire to bless your 
 children ? Do you see in Jesus the foundation 
 for trusting in him? Have you loved, served, 
 and pleased him ; and have you set your children 
 an example of serving and obeying him? If you 
 have, you may recommend him to them with 
 some authority; but how cold and unmeaning 
 are your prayers for them, if you have not; i 
 by your life, you have rather led them to neg- 
 Ie6l and despise him ! 
 
 To conclude. If you would experience that 
 peace and hope in your death, which Jacob felt, 
 you must make HIS God, in Christ, your portion 
 and guide through life. You may then lie down 
 in your graves, in sure and certain hope of a 
 resurrection to ETERNAL life, through our Lord 
 Jesus Christ. 
 
 SERMON
 
 SERMON VIII. 
 
 THE DUTY AND USES OF RELI- 
 GIOUS FASTING. 
 
 JOEL 11. 2<2. 
 
 Therefore also now, saith the Lord, turn ye 
 even to me ivith all your heart, and with 
 fa.tfing, and with weeping, and with mourn- 
 ing. 
 
 THE duty of fasting, attended with humilia- 
 tion of soul on account of sin, and with 
 hearty conversion to God, as the choice and 
 portion of our souls; is here recommended to his 
 people by the Lord God of Israel. "Turn ye 
 even tome with all your heart,, and with weeping, 
 and with mourning." Such are the circum- 
 stances, which accompany religious fasting, when 
 it is acceptable to the Lord Bare fasting, as 
 such, as nothing in it well-pleasing to God or 
 profitable to the soul. It is not godliness, but 
 bodily exercise. Now, "bodily exercise profiteth 
 little ; but godliness is profitable to all things." 
 However, fasting profits something, when it is 
 not pharisaically relied on as godliness itself, but 
 is used as an outward mean of godliness, com- 
 manded
 
 SERM. VIII.] Of Religious Farting. 305 
 
 mnnded by God himself, as we see in the text ; 
 a;i i it is helpful, under liis Spirit, to promote 
 godly sorrow an 1 sincere turning to the Lord. If 
 men do not use it with a view to these ends, 
 they might a> well do nothing: " They acl as 
 insignificantly as those who eat fish instead of 
 flesh during the season of Lent, and call that 
 fasting. Much therefore is spoken in Scripture 
 against ostentatious, and hypocritical, and self- 
 righteous fasting, as also something against tor- 
 menting the body by excessive abstinence,, be- 
 cause the Jews were addicled to this practice, at 
 the same time that they lived in abominable in- 
 iquity. The Holy Ghost also foresaw the abuses 
 of Antichrist, that is of Popery, on this head. 
 
 But then there is an extreme on the other side- 
 To prove that fasting is commanded of God,, no 
 more needs be said than barely to repeat the 
 text ; for the Lord does not appear to be 
 speaking hereof temperance and self-denial, and 
 fasting from sin, as some express it; THAT is a 
 Christian's duty at all times; but he is here to be 
 understood as enjoining the particular duty of 
 fasting, as an occasional and extraordinary thing. 
 This meaning must, I think, be sufficiently ma- 
 nifest to every one, who will read the chapter 
 before us without prejudice. And if \ve attend (o 
 matter of facl, it may truly be observed, that sell- 
 indulgence, and the neglecl of fasting and of the 
 other seveivr duties of the same kind, are evils, 
 which, in the practice of many who profess to be 
 religious, need to be rebuked. While we have 
 shunned one extreme, we have run into another. 
 
 A ; 'ter all, facing profiteth but little in com- 
 parison of other means of grace, such assearching 
 the word, hearing it, praying, and meditation ; 
 
 but
 
 106 The Duty and Uses [SERM. VIII. 
 
 but it cannot be proper to neglect it entirely, 
 since it is commanded, though not statedly, yet 
 occasionally, to be observed. The present holy 
 season of Lent, and particularly the approaching 
 day of our Lord's crucifixion, a day worthy 
 indeed to be peculiarly observed with fasting, 
 while we look to Christ crucified ; these things, 
 together with the conviction of the danger of 
 hardening our hearts by liying in the breach of 
 the least of the Lord's commands, have induced 
 me to attempt to shew you, 
 
 1st, The Scripture evidence of the practice of 
 this duty by Saints of oid; 
 
 2cl, The uses and proper ends of fasting. 
 
 1. Be it so that this is one of the least com- 
 mandments, nevertheless, if it is a commandment, 
 a threat attends the neglect of it, Matt. y. 19. 
 The same Sermon on the mount, in which our 
 Lord utters this threat, contains directions which 
 relate to fasting. Pray, my Brethren, even ye 
 who know the Lord, that Christ Je.stis may be 
 exalted in our souls by the work we have before 
 us, and then it shall not be in vain. For if we 
 are not led to know, to trust in, and to love 
 Christ better, by every means of grace, nothing 
 effectual is done to profit us. But I hope to 
 shew our present subject to be a Gospel-one, and 
 fruitful to the glory of Christ, and the comfort of 
 our souls, through) our prayer and the supply of 
 the spirit of our Lord and Saviour. 
 
 Let us trace religious fastingin some measure 
 through the Bible. It is an exercise that has 
 been- ever much in use, in times of mourning 
 and affliction. Though there is no example of 
 fasting to be seen before Moses, yet it is probable 
 that the Patriarchs fasted, since we see that there 
 
 were
 
 IIL] Of Religious Fustiitg. 107 
 
 v re verv <rreat mournings amon them. Moses 
 
 ./ - O O O 
 
 enjoins no particular Lst in his five books, ex- 
 cepting THAT on the solemn clay of expiation, 
 wiiich uas strictlv observed. Le\il. xxiii. -2~ . 
 " On the tenth clay of this seventh month ye 
 shall afflict your souls/' in\vni\!!v by humility 
 and self-abhorrence, and outwardly by abstinence 
 from all carnal comforts. Though I am far 
 from thinking that the consciences of Christians- 
 are bound by Jewish rites, yet surely, in the wav 
 of expediency, fasting may be stronglv recom- 
 mended, as a mean of helping us in humiliation 
 and solemn contrition, on the day in which we 
 commemorate th.- real expiation, our suffering 
 Lord bleeding for our sins. Joshua and the 
 elders, \ve find, remained prostrate be lore the 
 ark from morning nil evening, after the Israelites 
 were defeated by the men of A', on occasion of 
 Achan's sin*. And, surely, we have public 
 evils sufficient to induce us, if we had the 
 humblespiiitof thatgodly generation, to imitate 
 their example. We have several subsequent ac- 
 counts of the Israelites fasting in timesof national 
 di.^tre^s, which shew that affliction of soul forsin 
 should be one grand end, in view, to be pro- 
 moted by facing, whether public or private. 
 Of David's fasting we have an account both in 
 his history, on occasion oi the sickness of the 
 child he had by the wife of Uriah; and also in 
 thePsa ms, " I humbled my soul with fasting/' 
 As to the forty days fasts of Moses, of Elijah, 
 anj of our Lord, no doubt they were miracu- 
 lous, and out of the common nil s of nature : 
 But they surely recommend the THING to us very 
 strongly, to be practised in our measure. Our 
 * Joshua vii. 
 
 Lord's
 
 108 The Duty and Uses [SERM. VIII. 
 
 Lord's fasting, before he was tempted by the 
 devil, demonstrates the utility of this practice 
 \vhen accompanied by true Christian faith and 
 love: and also the strength which it imparts to 
 resist temptations, particularly such as he under-* 
 went, temptations to worldly and carnal lusts. 
 And the forty days fastings of Moses and Elijah 
 deserve to be considered, when you reflect that 
 ihese were they, who appeard with our Lord in 
 glory at his transfiguration, and spoke of his 
 decease, that is, his suffering which he should 
 accomplish at Jerusalem. I believe the thought 
 is not amiss, that they, who most resemble 
 Christ in mortification and self denial, shall be 
 most favored with spiritual-views and refresh- 
 ments here, drawn by faith from Christ crucified. 
 The fasting of the Ninevites on Jonah's preach- 
 ing, had something in it acceptable to the 
 Lord, as may appear to any who attend to the 
 story. 
 
 Our Lord did not institute any particular 
 fasts, but he evidently, in his Sermon on the 
 mount, recommends fasting as an occasional 
 duty of real believers, and as an evidence of their 
 humbling their souls for their sins. While he 
 directs that it be practised sincerely, and guards 
 against ostentatious abuses, he evidently incul- 
 cates the thing itself. " Thou, when thou fast- 
 est, anoint thine head, and wash thy face; that 
 thou appear not unto men to fast, but unto thy 
 Father which is in secret : and thy Father, which 
 seeth in secret, shall reward thee openly*." We 
 find also, that when the Pharisees reproached our 
 Lord, because their disciples, and likewise those 
 of John, fasted often; but HIS disciples ate and 
 
 * Math. vi. 16. 
 
 drank
 
 SERM. VIII. ] Of Religious Fasting. 109 
 
 drank like other people, they were given to un- 
 derstand., that, though the properseason for their 
 tasting was not while He, the bridegroom, was 
 present with them, yet the days would come, 
 when he should be taken from them; and then 
 they should fast : after our Lord's ascension, 
 they should have troubles and dangers, which 
 would make fasting seasonable. Besides, this is 
 a duty not so proper for young converts, as for 
 those more advanced in grace. Our Lord, with 
 beautiful tenderness, and agreeably to hischarac- 
 ter of a shepherd*, who gently leads those of his 
 flock that are with young, illustrates the case, by 
 comparing it to that of (: putting new wine into 
 old bottles, or a piece of new garment upon an 
 old." He then adds, '' that no man having drunk 
 old wine, straightway desireth newf." Christ's 
 disciples are not hastily to be driven into rigo- 
 rous duties. They must learn to practice them 
 gradualh ; otherwise, the unsuitableness of the 
 things themselves to their state will be like that 
 of new cloth to an old garment ; and they will 
 get only legal bondage and misery by them. 
 
 No good reason can be assigned whv these 
 rules of fasting should not belong to Christ's 
 disciples in all ages as well as to those in the 
 days of the Apostles. But let them be modified 
 by that discreet tenderness and compassion, which 
 our Lord himself expresses. Disciples of proud 
 Pharisees may fast with ease and with pleasure; 
 their pride is feasted thereby: but, to fast with 
 humility, \vith tenderness of conscience, without 
 extremes; and, above all, to find the end an- 
 swered iu being led more to Christ by it, 
 all this exceeds, generally, the wisdom of begin- 
 
 Isaiah xl. 11. t Luke T. 3639. 
 
 ners
 
 1 10 The Duty and Uses. [SERM. 
 
 ncrs inreligion. To neglecl it altogether, nssome 
 professors ot Christianity do/ cannot be right: 
 to praJlice it impioperly may be hurtful; but if 
 \ve are looking to the Lord, he will lea 1 us 
 safely and profitably; his own words on the sub- 
 ject will diivcl us. His sincere people feel snares 
 and weaknesses, which are apt to entangle them 
 continually; and may God keep ire from hurt- 
 ing any soul, in the lea.st, by excessive strictness, 
 or by injudicious advice, unsuitable to their 
 condition 1 
 
 We find also that Jehosaphat, in time of great 
 danger,, proclaimed a fast, Ezra also, and the 
 people fasted and besought their God; and he was 
 intreated of them. Neherniah too,in affliction for 
 his conn try, fasted privately, and the Lord blessed 
 his labours. Fasting was practised also by DanieJ, 
 \vho set himself to seek instruction by prayerand 
 fasting ; and it deserves to be remembered, that, 
 in consequence of this religious exercise, he was 
 favoured with one of the richest views of Christ, 
 to be found in the Old Testament. It is in the 
 ninth chapter of the book of Daniel. Why 
 need I mention the fastings spoken of in the 
 Acls of the Apostles ? The lives of the first 
 believers were full ot self-denial; In fastings 
 often," says St. Paul. lie recommends also the 
 occasional use of it to married persons, who know 
 the Lord, 1 Cor. vii. 5. Anna, the old pro- 
 phetess, served God with fastings and prayers 
 night and day, Luke ii. and we know the happy 
 event, which followed: She was favoured with 
 a glorious view of Christ. Cornelius also, the 
 first fruits of the Gentiles, teaches us Gentiles the 
 use of fasiir.g, as one among the many means of 
 grace and spiritual improvement*, which Gocl 
 
 Ads x. 
 
 has
 
 SERM. VIII.] Of Religious Fasting. 1 1 1 
 
 has been pleased to bestow upon us. You know 
 he was brought to rejoice in Christ, and had the 
 comforts of the Holy Ghost. One reason why 
 we have so little joy in God, and they had so 
 much, is, that they did not seek to gratify the 
 flesh, as we do. 
 
 But enough has been said to shew., how much 
 'fasting was pra6tised by God's people of old. 
 Those, who deride it, can hardly, with decency, 
 call themselves Christians: and tho->e, who would 
 be alwaysandaltogether excused from theobser- 
 vance of it, should consider that our Lord said, 
 " this kind goeth not forth but by prayer and 
 fasting." There are particular evils, strong lusts 
 and stubborn habits, which it may be necessary 
 to resist by fasting. It must shew arrogance in 
 any one to set aside, without ceremony, a mean 
 which we see has always been used by the Church 
 of God in its best state. But I suspecl such men 
 will find by examining themselves, that self- 
 indulgence and unwillingness to bear Christ's 
 cross, lies at the bottom of their total disregard 
 of fasting. 
 
 2. It is now time that I should proceed to set 
 forth the ends and uses of this duty. Let none set 
 about it in his own strength, or rest in the thing 
 itself, to pacify conscience. lie will find, if he 
 does, as too many in former ages have found, that 
 he will be led farther from Christ, rather than be 
 brought nearer to him, by fasting. Let him 
 be more careful about the end; and the uses than 
 the thing itself. By evangelizing the duty you 
 will grow more holy; you will be more comfort- 
 able; and, you will find Christ more precious : 
 On the contrary, by using a little abstinence, 
 7.1 EJ? ELY as a dutv, without knowing or seeking 
 
 any
 
 112 The Duti) and Uses [ScnM. VIII. 
 
 any distinct useful purposes to be answered 
 thereby, you will only feed self-righteousness 
 and gam nothing at all in real holiness. 
 
 The Evangelical uses of fasting, are, I appre- 
 hend, directly or indireclly set forth in the very 
 excellent Collect of our church. It is a prayer 
 addre^ed to our Lord himself: and, by the 
 suppliant who unites, in his idea, the power of 
 the Godhead with the sympathy and compassion 
 of the man, it will be found an encouraging 
 address indeed to the Son of God. " O Lord, 
 who foroursakes didst fast forty days and forty 
 nights, give us grace to use such abstinence that 
 cur flesh being subdued to the Spirit, we may 
 cverobey thy godly motions in righteousness and 
 true holiness, to thy honour and glory, who 
 livest and reignesl with the Father and the Holy 
 Ghost, one God, world without end." 
 
 The various uses of fasting, as a suitable mean 
 of humbling the soul, of weaning it from the 
 xvorld, of subduing the flesh to the Spirit,andof 
 bringing us into nearer and sweeter communion 
 with Christ, are all expressed in this Collecl. 
 Tor thus sanctifying our abstinence, we must 
 wholly rely on the grace and strength of Christ. 
 Fasting was practised by himself in the days of 
 his flesh: the benefit is to be received from him, 
 by faith alone: and, in this admirable prayer, it 
 is asked of him. When the soul is humbled by 
 fasting it will be disposed to express itself in the 
 following manner. " O Lord Jesus, alas! that 
 I should have a nature so wicked, blind, sensual, 
 and corrupt as to prefer any worldly or anima 
 gratification before thee ! 1 have chosen many- 
 vile earthly gratifications, and have had more 
 relish for them than for thee! Alas! O Lord, 
 
 that
 
 SERM. VIII.] Of Religions Fasting. 113 
 
 that thy pity, love, power, wisdom, goodness; 
 thy wonderful works, and most bitter sufferings 
 f r me, should be, as it were, lost upon me ! 
 They were meant to make me trse and wise, 
 holy and happy: to make me one Spirit with 
 thee; and to lead me to true joys and pleasures, 
 but my corrupt nature, the flesh, craves and 
 hankers only after worldly and carnal idulgen- 
 ces; by yielding to which I am become more 
 and more stupih'ed and dull with respe6l to true 
 happiness! Give me, dear Lord, the grace of 
 abstinence, that not only through fasting occa- 
 sionally, but also, through a careful watchfulness 
 against excess in the use of all innocent things 
 lest they steal away my heart, I may be cured of 
 my wicked propensity to fulfil the lusts of the 
 flesh ; and may seek more simply for true, holy, 
 gratifications." Thus the Psalmist humbled his 
 soul with fasting: And thus he was led to feel sin 
 in a more solemn anddistincl manner; and hence 
 the Saviour became more precious in his eyes. 
 
 Let fasting be used as a mean to wean us from, 
 the world. Surely, by checking occasionally the 
 natural appetite for food, the Christian may learn 
 to value the bread of life more distinctly, and be 
 led more feelingly to live above this world's 
 enjoyments. Thus, by abridging himself in the 
 use of them now and then, he may habituate 
 himself to the reflection, that a time will come 
 shortly, when he shall have done with them 
 a : together: and that to have an appetite for the 
 meat which endurcth to everlasting life, is that, 
 which most concerns him; and that even these 
 worldly enjoyments are not, his by right. For, 
 let it ever be remembered, that these, as well as 
 all good things, in the wav of justice, are forfeited 
 
 I by
 
 1 1 4 The Dnhj and Uses [ SERM. VIII. 
 
 by sin; and if you feel even some pain by absti- 
 nence, you may be taught to advert, with more 
 sympathy, to the wants of others, and be stirred 
 up with more liberality to relieve those creatures 
 of God, who are entirely as deserving as your- 
 self; but who, in the course of his Providence, 
 want the common necessaries of life. 
 
 Let fasting be used, as one mean ofsubduing 
 the flesh to the Spirit. I say as ONE mean: for,, 
 it is neither the only one, nor the principal. But 
 it is commanded, and therefore it should be used 
 in the faith of Jesus. " Pride, fulness of bread, 
 and abundance of idleness," these three often go 
 together. The Lord declares, by Ezekiel, they 
 did so in Sodom, which was destroyed by fire 
 and brimstone. If fulness of bread then be apt 
 to feed the flesh, that is, the corrupt nature, 
 occasional abstinence, and a constant course of 
 temperance, may evidently tend to subdue the 
 deeds of the body. 
 
 Hence, lastly, The soul becomes more fit for 
 near and sweet communion with Christ by faith. 
 We have seen how Daniel set himself to seek 
 God by fasting; and if we practise this duty with 
 the same spirit, there can be no doubt, but, 
 through the divine Llessing, the same effccl will 
 be produced. Hence the soul may learn with 
 greater self-command, though not perhaps at 
 first, but gradually this may be attained, to 
 wait upon God, to bear his will, to tarry his 
 leisure, and to look for true pleasure in Christ 
 only. And, by becoming meek ana gentle, 
 humble and teachable, the spiritual senses are 
 better exercised to hear what the Lord saith; 
 and hence to obey the godly motions of his Spirit 
 in righteousness and true holiness, to his honour 
 
 and
 
 SERM. VIII.] Of Religious Fasting. 1 1 5 
 
 and glory. The soul, which, despising, or being 
 comparatively indifferent about the bread that 
 perisheth, hungers and thirsts after righteous- 
 ness, in hopes ofbeing filled, shall find theLord 
 Jesusto-be " meat indeed and drink indeed." 
 
 Nor is it only with regard to meat and drink, 
 that occasional abstinence and constant temper- 
 ance should be recommended to Christians. Let 
 us look, each at himself and his constant practice, 
 and let us consider what worldly enjoyment^ are 
 apt to run away with our hearts; what are the 
 false gods that, for pleasureand cumfort, would 
 rival in our esteem the God of Israel ? What 
 Isaacs are to be given up, what worldly thing, 
 though in itself lawful, we follow with too much 
 eagerness and ardour ? It is certain that, with abun- 
 dance of real believers, spiritual comforts are at a 
 very low ebb; and this happens,because they are 
 not content with the Holy Ghost for their com- 
 forter, though iii the TE DEUM we express our 
 faith in him as the "COMFORTER." 
 
 Let Christians consider what has been said, 
 and go to Christ for faith and strength to put 
 it in practice; and they will find the ruit of it 
 in an increase of holiness here and of happiness 
 hereafter. And ye, who are so far from fasting 
 on any godly account, that to enjoy worldly 
 pleasure is all your aim and study, will ye learn 
 that the word of God sets a black mark on those 
 who are " lovers of pleasures, more than lovers 
 of God." Do not think that a short abstinence 
 from diversions during some part of the season 
 of Lent, while your heart loves them as much as 
 ever, and while it is ready to return to the same 
 excess of riot again, will be, in any measure, 
 acceptable to God. You want new hearts ; a 
 1 2 new
 
 The Duty and Uses, &V. [SERM. VIII. 
 
 new taste for pleasure : You do not know \vhat 
 true pleasure is. It consists in communion with 
 God: but, if you would obtain it, you must 
 come to God by Christ: and, before you can 
 discharge any one duty acceptable to God, you 
 must learn distinctly to practise the great duty of 
 believing on the Son of God. Of this knowledge 
 and of this practice you are absolutely in need, 
 in the first place. Without these you are under 
 the curse. Let the question go round this con- 
 gregation. Did you ever, in the view of your 
 lost state, and of Jesus, as an able and willing 
 Saviour, come to God by him, and stay your 
 souls upon his sacrifice and intercession ? In that 
 case you know in whom you have believed; and 
 you may look up with comfort to his Father and 
 your Father, to his God and your God. You 
 .will earnestly desire that all carnal affections may 
 die in you, and that all things belonging to the 
 spirit may live and grow in you; and for this end 
 you will use the means of which we have been 
 speaking. But, if you know nothing of conver- 
 sion to God, or of faith in the Lord Jesus Christ, 
 you are in a perishing state, and the wrath of 
 God abideth on you. " Turn ye then unto the 
 Lord with all your heart, and with fasting, and 
 with weeping, and with mourning, that you may 
 obtain mercy, and stand in the great and dread- 
 ful day of the Lord." 
 
 SERMON
 
 SERMON IX. 
 
 THE COMMUNION OFFICE OF THE 
 CHURCH OF ENGLAND CONSIDERED. 
 
 1 COR. X. 16, 17, 
 
 The cup of blessing ic-hich rce bless, is it not the 
 Communion of the Blood of 'Christ ? The bread 
 zc/iich ne break, is it not the Communion of the 
 Body ofClirist? For ne be ing many are one 
 bread, and one body : for ice are all partakers 
 of that one body. 
 
 IT is hardly necessary to inform you,, that the 
 subjecl of the Apostle is here., the Sacrament 
 of the Lord's Supper. I have several times 
 explained it to you, in this place; but, such is 
 its importance and usefulness to the real children 
 of God, that, with his help., I will endeavour to 
 set it before you, once more, in afresh discourse. 
 In doing this, the communion-service of the 
 Church of England shall be my guide. I have, 
 sometime ago, made reflections on this beautiful 
 service, with a view to convince the ungodly of the 
 hypocrisy of their attendance at the altar. I shall 
 now suppose the Communicant to have renounc- 
 ed his own righteousness, to have come to Christ 
 1 3 as
 
 1 1 8 Communion Office of [SERM. IX. 
 
 as his all, with a desire to glorify and enjoy him 
 in this his appointed ordinance. None but such 
 are vvexome attendants at the altar: none but 
 such can have real communion with Christ: none 
 but such receive beneiit from this service. ^The 
 \vicked indeed, and such as be void ot a lively 
 faith*, although they do carnal y and visibly 
 press with their teeth, as St. Austin saith, the 
 sacrament of the body and blood of Christ, yet 
 in no wise are they partakers of Christ, but ra- 
 ther to their condemnation do eat and drink the 
 sign or sacrament of so great a thing." 
 
 But this does by no means hinder the blessed 
 effect of this heavenly ordinance on the souls of 
 those who receive it in faith and love; it would 
 be strange if it did. The matter is well set forth 
 in the xxxvi. Article of Religion, which is en- 
 titled, " Of the unworthiness of the Mi .isters, 
 \vhich hinders not the effect of the sacrament," 
 the whole of which deserves to be carefully 
 perused. It declares that "the effect of Christ's 
 ordinance is not taken away by their wickedness, 
 nor the grace of God's gift diminished from such. 
 as, by faith, do rightly receive the sacraments 
 ministered to them, which be effectual because 
 of Christ's institution and promise." Let none 
 then be discouraged from attending the Lord's 
 Table on account of the ungodliness of others. 
 It is a vain thing to cxpe6t that, in this world, 
 the church should be cleansed from all tares: 
 both wheat and tares must grow till the time of 
 harvest. A perfect communion of spotless 
 worshippers we must patiently wait for, till we 
 arrive at heaven. 
 
 We owe that respect to our excellent Church, 
 that we ought to attend her services, as many 
 * Vid. xxix. Article. 
 
 as
 
 SERM. IX.] The Church of England. 1 19 
 
 as " worship God in the Spirit and rejoice in 
 Christ Jesus/' even though the evil should hap- 
 pen to have chief authority* in the ministration 
 of the word and sacraments.; and though there 
 should be too much reason to suppose, without 
 any breach of Christian chanty, that many who 
 profess themselves members of the visible church, 
 and with us partake of the outward part -or sign 
 of the Lord's Supper, are dead in trespasses and 
 sins. Oh ! my Brethren, let us do all the good 
 we can to them, by practically convincing them 
 that we are the true Churchmen; and that those 
 are the false ones, who either profanely neglect 
 the Lord's Supper entirely, or who, by their lives, 
 make it plain, that they receive that holy sacra- 
 ment unworthily. Let us not harden them 
 against the truth by giving them occasion to 
 suppose that we are ill-affecled to the national 
 Establishment. Let us adhere to it, and act 
 consistently with our profession, that we may be 
 the means of spreading the savour of godliness 
 among others. To promote this generousdesign, 
 let us bear, without murmuring, various crosses, 
 which, indeed, are but light things compared 
 with the worth of souls. Surely, this would be 
 to follow the example of St. Paul, " I will eat 
 no flesh," says he, " while the world standeth, 
 lest I make my brother to offend." If indeed 
 the Church itself were essentially corrupt, we 
 ought to separate ourselves from it, as our Fathers 
 separated themselves from popery. But, since 
 the Church of England is as pure, perhaps more 
 pure, than any other Protestant Church this day 
 in the world, we, who see its excellency, and 
 have had a discovery of the fair beauty of the 
 Lord in his temple, ought, I think, to frequent 
 * See the same Article xxvi.
 
 120 Communion Office of [$ERM. IX, 
 
 its services; and not only to do nothing that 
 may give occasion to the adversary to speak 
 reproachfully ; but also, as much as possible, to 
 cut off occasion from them that seek occasion, 
 of cavil or quarrel against our public Liturgy*. 
 
 The apostle in the text is speaking of "the 
 cup of blessing," the consecrated wine, and 
 " the bread which we break," the consecrated 
 bread in this sacrament. He is shewing that in 
 them, by faith, the believer has aclual commu- 
 nion with Christ. " Is it not the communion; 
 of the blood of Christ? Isit not the communion 
 of the body of Christ?" He has, spiritually, as 
 real an intercourse of friendship with his Saviour 
 in heaven, when he thus worthily commemorates 
 his death, as a man has, temporally, with a 
 friend on earih ; and his soul is nourished and 
 strengthened wi h a view to carry it on the way 
 to heaven, as actually, as the body is nourished 
 by temporal food. " For we, being many, are 
 one bread and one bodv : for we are all partakers 
 of that one bread r" Christ's real members are 
 all united in one body, all partaking of that one 
 Bread of Life, Christ Jesus. 
 
 I know nothing that will more simply and 
 truly illustrate these comfortable ideas of the 
 union subsisting between Christ and his Church, 
 and also between the real members of it, among 
 one another, than the Communion Service of 
 the Church. 1 despair^ on thissicie heaven, ever 
 to find this ordinance more spiritually conducted. 
 Let me beseech you, who have tasted that the 
 Lord, is gracious, to study it. With this view 
 let us proceed, as I proposed, to make some 
 reflections on the several parts of it. 
 
 * See the Preface to the book of Common Prayer. 
 
 At
 
 SEUM. IX.] The Church of England. 121 
 
 At the time of the celebration of th:- Commu- 
 nion, the Priest begins with an exhortation; in 
 which he informs us how St. Paul exhorteth ail 
 persons to try themselves,, before they presume 
 to eat of that bread and drink of that cup. 
 Where men partake of it aright, there they 
 "spiritually eat the flesh of Christ and drink his 
 blood; there they dwell in Christ and Christ in 
 them; they are one with Christ and Christ with 
 them;" exactly according to the ideas of com- 
 munion set forth in the text. That this blessed 
 end may be answered to us, and that we may 
 avoid the great peril which attends the unworthy 
 receiving thereof, we are exhorted to condemn 
 ourselves, to repent sincerely, and believe the 
 Gospel,, and bring forth the fruits of it in love. 
 A spirit of thankfulness to God our Saviour is 
 particularly recommended; and, to this end, we 
 are reminded what we ourselves are, " miserable 
 sinners, who lay in darkness and the shadow of 
 death." It is an easy thing for a person, in 
 words, and in repeating a general confession, to 
 own this; but fora man to own hi.nsclf a 
 miserable sinner from the heart, is a matter of 
 much more difficulty: What pains do people 
 take to prevent themselves from being-convinced 
 of this their real state ! Yet, without such a con- 
 viclion, how can men bring to God any real 
 thankfulness for their redemption by JesusChrist? 
 Surely, if I feel not myself a miserable sinner, I 
 shall never either heartily prize Christ or heartily 
 thank him. The language of praise will come 
 from me as dead and unmeaning as the language 
 of humiliation. Ye then that mind to come to 
 the holy Communion of the body and blood of 
 our Saviour Christ, consider how you are dis- 
 posed
 
 122 Communion Office of [SERM. IX. 
 
 posed in this respect. And let all, who know 
 Christ indeed, dwell much upon these self- 
 humbling views. 
 
 Another thing, with the remembrance and 
 the consideration of which we are called upon to 
 be heartily anvfted, is " the death and passion 
 of our Saviour Christ both God and man, who 
 did humble himself even to the death upon the 
 Cross for us." Andthis is, rnostcertainly,thelife 
 andsoul of the whole Communion. Let us, then, 
 ask ourselves, before we come to the table, what 
 views we have of HIM. If indeed we do thus 
 regard Christ, thus esteem him as our God, and 
 Saviour, who laid down his life for us, we must 
 both trust in and love him above all things. 
 
 The next thing, to which this exhortation 
 calls our attention, is the end of his sufferings. 
 It was an end worthy of God, (< that he might 
 make us the children of God. and exalt us to 
 everlasting life." Thou then, who art verily and 
 indeed looking to Jesus in this ordinance, 
 shouldst be considering the immense value of 
 thy privileges. Thou art already a child of God. 
 His Father is thy Father: He has mansions pre- 
 pared for thee : His worthiness is thy title to 
 everlasting life. Thou art a now apoorsinner; a 
 miserable creature in many respecls ; and ex- 
 posed, in this earthly state, to many calamities ; 
 but, he allows and commands thee to expect 
 the best things, even heaven itself, from him. 
 He orders thee to eat and drink these pledges 
 of his dying love, as a testimony of thy faith 
 in him as thy only friend, and of thy joyful 
 expectation of being presented, one day, by him 
 to his Father, complete in body and soul. 
 " Thus, as often as ye eat this bread, and drink
 
 SERM. VI.] The Church of England. 123 
 
 this cup, ye do shew forth the Lord's death till 
 he come." And these pledges were instituted, 
 says the exhortation, "for a continual remem- 
 brance of his death, to our great and endless 
 comfort." 
 
 Be it then remembered, that the true comfort 
 of the soul is Christ crucified for our sins, Christ 
 expected to appear again to complete our rest 
 and felicity. This is endless comfort indeed : 
 and because we are slow to believe, and apt to 
 forget the loving kindness of the Lord, therefore 
 would our Lord have us, frequently, to remember 
 him in this ordinance, since we cannot fail at 
 the same time to remember our own comforts. 
 Then, in the faith of this full and everlasting 
 Salvation, the Exhortation concludes with direct- 
 ing us to give thanks, to submit to the will of 
 Godinall things, and study to serve him in true 
 holiness and righteousness before him all the days 
 of our life, 
 
 The Communion-service then leads us to con- 
 fession of sin. The Church is well aware that whom 
 God exalts he will see humbled first. We fall 
 on our knees and join in the most self-abasing 
 confession of guilt, for the lowliest posture of the 
 body and the deepest humiliation of the heart 
 becomes us. Let the communicant in this a6l 
 set the majesty of the HIGH and HOLY ONE be- 
 fore his eyes; let him think of his own personal 
 guilt in any light which may most affect him ; 
 let him charge his memory with those views of 
 his own iniquity, which he knows by experience 
 most affeft him, and which shew to him, with 
 peculiar emphasis, the need he has of Christ's 
 blood. Here he may expel the fulfilment of 
 the promise in Zee. xii, " I will pour the spirit 
 
 of
 
 124 Communion Office of the [SERM. IX., 
 
 of grace and supplication ; and they shall look 
 on me whom they have pierced/' The true 
 skill of Christianity lies in mingling together the 
 lowest self-abasement and the most confident 
 dependance on Christ. You may conceive your- 
 self like the high priest, in the expiation day * 
 confessing over the goat, and laying upon him, 
 to carry into the wilderness, all the iniquities of 
 the people. Jesus is both the real high Priest 
 and the real scape goat ; and you should, by 
 faith, view him pleading for you above. While 
 with the deepest contrition you confess that the 
 burden of your sins is intolerable, keep your eye 
 on him ; and by faith transfer your guilt over to 
 him. By thus confessing your sins; transferring 
 the guilt of them to Christ; bewailing your own 
 utter unvvorthiness; glorying in his worthiness; 
 and expelling and soliciting from him not only 
 peace of conscience but strength for newness of 
 life, you \viil be prepared tor the Com forts of the 
 Gospel; and your sen ice will not be a mockery 
 of God, but a real and substantial performance 
 of a bounden duty. 
 
 The absolution is then pronounced, by the 
 Priest, containing the promise of pardon and 
 peace to miserable sinners thuscoming indeed to 
 God in the faith and repentance of the Gospel, 
 which we have described. While you hear this 
 absolution read, and set your seal to it by an 
 Amen, forget not to apply it to yourself. 
 Assuredly, this forgiveness was meant for you as 
 well as for any other penitent who trusts inChrist's 
 sacrifice: and, therefore, you should herecharge 
 your soul to apply to itself the comfort of the 
 Lord. But feeble is the voice of man, either 
 that of the minister, or your own, to speak peace. 
 * Lev. xvi. 
 
 The
 
 SERM. IX.] The Church of England. 125 
 
 The Church knew that God only could do this 
 to good purpose. " I," says He, " create the 
 fruit of the lips, peace to him that is far off, and 
 to him that is nigh, and I will heal him." There- 
 fore the Minister's declaration ofGod's pardoning 
 love is supported by four well-chosen passages 
 of Scripture, of which I shall say nothing at 
 present, but this : They tell the weary, burdened, 
 troubled conscience, "Here is peace for thee: 
 Christ takes away all thy sins, and will give thee 
 everlasting life : Receive these inestimable bless- 
 ings, and enjoy them." This is their language. 
 I hear in them the genuine voice of the Gospel. 
 The Minister, in substance and effect, says, f< I 
 have been pronouncing God's pardon and peace 
 to the penitent believing soul: but, Brethren, 
 take it not on my word : I have a commission 
 from God to declare this. Hear our Saviour 
 Christ; hear St. Paul; hear St. John speak thus 
 comfortably to you. 
 
 Let us now see how far we have advanced^ 
 In this sen ice, one of the most solemn transac- 
 tions between God and the conscience, that can 
 take place on earth, is here set forth; and accord- 
 ins; to the true idea of communion between the 
 
 o 
 
 Saviour and the Church as stated in the text. 
 If good men considered it aright, and more 
 deeply, they would not so much debar them- 
 selves, as I fear they still do, of the strength and 
 comfort obtained in this ordinance. 
 
 In the exhortation, we begin with the Church 
 in setting forth the business in general about 
 which we are assembled. Then we humble our- 
 selves as criminals self-condemned ; transferring 
 our guilt over to our sacrifice and surety, the 
 Lord Jesus. We then hear the declaration of 
 xnercy and forgiveness to our souls from the 
 
 Minister,
 
 1 26 Communion Office of [$ERM. IX. 
 
 Minister, backed with the declarations of God's 
 word to confirm it. If then we have been in 
 earnest ; il'wc have rightly understood and rightly 
 joined in all this, we are justified by faith, we 
 rejoice in God, we have peace of conscience 
 according to the evangelical views before us. 
 High is our state indeed : We are children of 
 God and heirs of everlasting life. 
 
 And now the Priest exhorts us to "lift up 
 our hearts :" well should we answer, " we lilt 
 them up unto the Lord," our God in heaven, 
 whose children we now are by faith. " Let us 
 give thanks to our Lord God," well should we 
 answer, " it is meet and right so to do." For 
 if God thus commend his love to us sinners; if 
 he thus forgive us his enemies., and make us hi.s 
 children beloved, in his own Son, and allow us 
 to expec~l one day to be like him, when we shall 
 see him as he is, words are too poor to express 
 his praise. But God accepts the sacrifice of a 
 grateful heart ; and the sublime language of the 
 Church, in the thanksgivings which follow, well 
 expresses this. 
 
 Methinks the several parts of the service 
 describe and assist, very naturally, the godly 
 emotions of the believing soul. Humility and 
 praise sweetly temper one another. Mourning 
 for sin, and joy in God through our Lord Jesus 
 Christ, were never, by human pen, better de- 
 scribed in agreeable concert, than in this most 
 beautiful service. The soul, in the transport of 
 joy and gratitude,should be elevated exceedingly, 
 and be filled with great conceptions, above what, 
 ordinarily, belong to its militant and imperfect 
 state. The Priest kneels, and in the name of 
 all the Communicants calls on his own soul and 
 
 on
 
 SERM. IX.] The Church of England. 1 27 
 
 on theirs to remember, according to Daniel's 
 prayer in chapter ix. that they do not pre- 
 sume to come to this table trusting in their own 
 righteousness, but in GQ^ .n*anifold and great 
 merciesf. We are to repent, to believe, to 
 praise, to love our Saviour, and one another: 
 All these affections are much cherished andassisted 
 by the devotions of this service j but when we 
 speak of our title to eternal life, they are all to 
 be cast behind our back as nothing worth. 
 Christ's worthiness is the whole; and this 
 is the turning point in Christianity, on which 
 an acceptableand comfortable communion with 
 our Saviour in this ordinance depends. In 
 this faith then we pray for the enjoyment of 
 a vital and everlasting union with him, by 
 eating his flesh and drinking his blood ; and. 
 we attend the prayer of consecration, of 
 which nothing particular needs be said, as it is 
 formed entirely on the Sacred History of the 
 institution of this ordinance. 
 
 If the nature of the Communion were well 
 understood by believers, they would make it 
 more important and more useful to them than 
 they generally do. Nothing can be more inte- 
 resting than the part of this service, to which 
 we are now advancing. We have seen the cup 
 of blessing, spoken of in the text, consecrated, 
 and the bread broken. We are to look on them 
 as SIGNS of the body and blood of Christ, broken 
 and shed upon the Cross for our sins. We have 
 prayed, with the Priest, that in eating the bread 
 and drinking the wine, we may so eat and drink 
 of Jesus, that our bodies and souls may be 
 washed and cleansed by his body and blood. A 
 solemn renewal of this washing and cleansing we 
 ~ Dan.ix. 18. 
 
 should
 
 128 Communion Office of [SEIIM. IX. 
 
 should seek for, every time we communicate; 
 for we need it often indeed : such repeated 
 defilements are we receiving from the flesh and 
 the world. '"^^ ^.^ 
 
 Now if all this be a vain cerem6ny not autho- 
 rized by the word of God, then indeed we might 
 as well cut our flesh with lancets; and from 
 morning till noon cry with Baal's priests, " O 
 Baal, hear us." But it is not so: The one obla- 
 tion of Jesus once offered is a full, perfect, and 
 sufficient satisfaction for the sins of the whole 
 world. We receive the pledges of it in bread 
 and wine, appealing in the presence of God to 
 the original design of the institution. We pray 
 also, that the intent of the institution may be 
 answered to our souls, in HIS name, who bids us 
 ask and receive, that our joy maybe full. When, 
 therefore, the Minister delivers to us the conse- 
 crated elements, pray ing that the body and blood 
 ofChristmay preserve us to life, everlasting life, 
 and bids us feed on him in our hearts by faith 
 with thanksgiving; then let us remember that 
 Jesus lias said, " he that believeth on the Son 
 hath everlasting life, and I will raise him up at 
 the last day." Let us at that solemn moment 
 commit our whole selves, soul and body, to him, 
 surrendering ourselves intohis hands, nordoubt 
 of his promise to preserve us till that glorious 
 day, when Christ, who is our life, shall appear, 
 and we shall appear with him in glory. Whatever 
 load of guilt and care we have upon us, let us 
 cheerful !v and solemnly cast it all upon him, our 
 gracious friend, the bearer of all our burdens. 
 The issue of this transaction shouldbe, according 
 to the order of things in the office : Peace and 
 liberty of spirit, with joy in God. 
 
 I am
 
 SERM. IX.] The Church of England. 129 
 
 I am far from denying the acceptablene.ss of 
 the real communi ant be'bre God, though he 
 may not come up to these ideas, in jhe order of 
 things, and with the fervour of soul which I have 
 described* Nevertheless, this is the spirit of the 
 institution : And this is to be aimed at. Re- 
 member the words of the text : " the Commu- 
 nion of the body and blood of Christ ;" and 
 reflect seriously on "the thing signified ' by these 
 words*. A friendly intercourse with Christ, as 
 of one friend with another., and the endearing 
 pledges of mutual love, are what the ordinance 
 is intended to promote; and every part of the 
 service is naturally adapted to assist and cherish, 
 these ideas. 
 
 In the prayer, after all have communicated, 
 \ve beseech God, that what we have been about 
 may not be to us an uninteresting transaction; 
 that we may obtain remission of our sins, and 
 all other benefits of our Lord's Passion; and that 
 oar un worthiness 'may not hinder these blessed 
 effects. Here we should summon our souls to 
 look unto God with confident expectation, that, 
 if we came with a load of guilt and bondage on 
 our consciences, we may not go away burdened 
 andenslaved,butpardoned,comfortable,and free. 
 The very nature of the institution, pointing out 
 Christ crucified as our peace and our comfort, 
 encourages us to expecl this. But mankind are 
 ever prone to extremes, on the one hand or on 
 the other. Because many have, through the 
 mercy of God, been cured of the self-righteous 
 dependance they used to place on the Sacrament, 
 
 * Sec the Catechism of he Church of England. 
 Quest. \V hat i, the inward part or thing signified ? 
 Answ 
 
 K they
 
 130 Communion Office of [SERM. IX. 
 
 they are apt to have too slight thoughts of its 
 utility ; and to be indifferent, \vhether they 
 frequent it or not. Well-disposed persons, who 
 often gain both spiritual comfort and strength 
 through the means of sermons, gain nothing 
 from the sacrament. \Vhy is this ? You are in 
 too lazy a posture of soul ; you do not reverently 
 esteem, as you should, this precious mean of 
 grace, as the channel in which the comforts of 
 your salvation may be expeclcd richly to flow. 
 The reformers, and so far am I from thinking 
 that we are more spiritually wise than they, that I 
 would gladly learn from them all that 1 could ; 
 the reformers, I say, speak differently of the 
 importance of this institution. They express 
 themselves to this effect, in the second prayer* : 
 <c Almighty and everlasting God, we most heartily 
 thank thee, for that thou dost vouchsafe to feed 
 us, who have duly received these holy Mysteries, 
 \vith the spiritual food of the most precious body 
 and blood of thy Son our Saviour Jesus Christ; 
 and dost assure us thereby of thy favour and 
 goodness towards us; and that we are very 
 members incorporate in the mystical body of thy 
 Son." So that the blessing of assurance was 
 in their idea connected with the right reception 
 of this ordinance. Those, who seek the Lord 
 heartily, in this sacrament, need not be discou- 
 raged, though they find not this comfortable 
 effecl. Let them follow on to know the Lord 
 in it, and they have abundant reason to expect 
 the most joyful fruit. 
 
 Here also, in consequence of our faith in God's 
 
 free love to us, we in return, and Oh ! how 
 
 should we wrestle with God, that we may not 
 
 leave his table with any thing .so much at heart 
 
 (he order for the ho!) Communion. 
 
 as
 
 SERM. IX] The Church of England. 131 
 
 as the honour of our God, " offer and present 
 unto the Lord ourselves, our souls and bodies, 
 to be a reasonable, holy, and lively sacrifice 
 unto God." The warmth and cordiality of this 
 will much depend on the clearness of our views, 
 and the firmness of our faith in Christ, foritts his 
 love that must constrain us. Thus the Commu- 
 nion is complete. An intercourse is opened 
 between the Lord and his people. <c I am your 
 God," " we are thy people." This is commu- 
 nion indeed; and, "Glory be to God on high/' 
 
 which follows, is a wonderfully sublime 
 
 thanksgiving suited to the glorious occasion. 
 
 How may we then lament, that numbers, who 
 frequent this ordinance, are utterly dead to every 
 spiritual sensation, go through the whole as a 
 formality, and depart as cold and worldly as ever. 
 Oh ! repent of your sins, else come not to that 
 Holy Table ! 
 
 I shall be glad if what I have said may, by 
 God's blessing, stir up those of us, who really 
 know the ways of God, to frequent the Lord's 
 Supper, and to expect great things from their 
 Saviour in it. Need I add also, that by frequent- 
 ing it in this house you are to testify that you 
 are true Churchmen. Indeed we may well detest 
 bigotry : we may well say, grace be with all them 
 of every denomination that love our Lord Jesus 
 in sincerity : we may well say, that the Church 
 is not to be prized for her walls, but for her 
 doclrines and her spirit. Yet we should acl: 
 consistently : We ought to shew our ebteem for 
 the national establishment to which we belong, 
 I, for my part, think it so sound and excellent, 
 that I see not a shadow of reason why any should 
 separate. I have always professed not to set up any 
 K 2 new
 
 132 The Communion O/.cc, cS'c. [S E RM.IX. 
 
 new religion, but tinder God to exhort men to 
 receive the old ; namely, that which is already 
 established in the Church, protesting, at the 
 lame time, against that sad departure from its 
 sp'i<jft and its doctrines which has in general pre- 
 vailed. I know not how we are to avoid those 
 separations and divisions, which are every where 
 condemned in scripture, but by adhering to the 
 Church, in which the grace of God has visited 
 us. Let us then labour to profit by the excel- 
 lent means we enjoy, and to keep the unity of 
 the spirit in the bond of peace. 
 
 SERMON
 
 SERMON X. 
 
 THE CHARACTER AND PRAYER OF 
 SAMSON. 
 
 JUDGES xv. 18. 
 
 4nd he was sore a'hirst, and called on the 
 Lord, and said, thou hast given this great 
 deliverance into the hand of thy servant : 
 and noiv shall 1 die for thirst, and fall into 
 tfie hand of the uncircumcisid? 
 
 BEFORE I enter upon the praftical uses of 
 the text, and the story with which it is con- 
 nect d, it will be proper to make some remarks 
 on the character and history of the person who 
 is the subject of both. This is Samson, whose 
 short history is full of wonderful events. 
 
 Israel had sinned against the Lord, as was 
 usual in the days of the Judges, and they were 
 delivered into the hand of the Philistines forty 
 years. But the Lord, who chastened his people, 
 gave them not over to destruction. He raised 
 up Judges, from time to time, who delivered 
 them, and among these was Sampson; of whom, 
 before his birth, it was declared, that he should 
 begin to deliver Israel out of the hands of the 
 
 Philistines,
 
 J34 The Character and [SEKM. X. 
 
 Philistines. God had endowed him with a 
 strengtlrof body prodigiously above the common 
 lot of humanity, and led him by his Holy Spirit 
 to great actions for the deliverance of his country. 
 But the people, besotted with idolatry, and sunk 
 in ignorance and unbelief, had no heart to follow 
 the standard of Samson, whose single prowess 
 was of great service to check the domineering 
 Philistines; but it was not to be expected that 
 one man alone could do that which the whole 
 nation ought to have joined in accomplishing. 
 
 In judging of this extaordmary character we 
 ought to keep our eye on those times, and on 
 that particular dispensation. He performed many 
 wonderful exploits ; and he shed much blood.; 
 but he had an express commission from the Lord 
 of heaven and earth. His very birth was mira- 
 culous; and he knew, that the end of his 
 existence, in this life, was to be a scourge to the 
 Philistines, to uphold the honour of the God of 
 Israel, and to disgrace Dagon the Philistine idol ; 
 and also, byactsof valour, which proceeded from 
 faith in his God and were done in obedience 
 to his command, to glorify the Lord, and give 
 lectures of instruction to an unbelieving and 
 idolatrous people. These were as much the 
 duties of Samson, as it was St. Paul's duty to 
 preach the Gospel of Christ to the Gentiles: 
 Let us not hear then of his cruelties or barba- 
 rities. The revenge which he breathed, even 
 if we allow some mixtures of human evil in it, 
 was doubtless a holy revenge in the cause of the 
 Lord; and it was a great sign of the very lo\v 
 state of godliness in the land, that not a single 
 soul seems to have been stirred up to follow his 
 example. Far, however, be it from me to under? 
 
 take
 
 M. X.] Prayer of Samson. 135 
 
 take to vindicate his immoralities. The same 
 holy Scripture., wi;ich evidently commends his 
 a6ls of valour, as proceeding from faith and 
 piety, condemns his transgressions by distinctly 
 shewing their bitter consequences. Sin has a 
 sting; and, forwicked men to encourage them- 
 selves in any vicious indulgence, because the 
 servants of the Lord have, at times, fallen into it, 
 is one o, the worst symptoms of a corrupt heart. 
 It implies great impenitence and obduracy. 
 
 Consider only how this man smarted for his 
 crimes; disgraced, bound, blinded, cruelly in- 
 sulted by his enemies, and cut off in the midst 
 of his days. Is this an encouragement for men 
 to sin ? Does any one now hear me, who, by a 
 course of libidinous and unlawful indulgences, 
 has wasted his fortune, and rendered his character 
 infamous, or whose body is decayingand sinking 
 into the grave from the same causes ? Can such a 
 person possibly derive consolation from reflect- 
 ing, that Samson, in the worst part of his dis- 
 position, resembled him? That Samson was 
 lascivious and w r as betrayed and ruined by a har- 
 lot ? But it ought to be remembered that christ- 
 ian motives, doctrines, rules, and the example of 
 Christ, are known, or ought to be known, by us, 
 which Samson could not be acquainted with. 
 Though he knew enough to condemn his folly, 
 yet I apprehend there is not a person in this con- 
 gregation who, in sinning as Samson did, does 
 not provoke the Lord far more, by sinning 
 against that superior light with which we are so 
 highly favoured. To have the opportunity of 
 reading; of hearing the word of God expounded; 
 to have every sort of encouragementand instruc- 
 tion in the path of duty, these are our privi- 
 * 4 leges,
 
 136 The Character and 
 
 leges, and I tremble to think what a dreadful ac- 
 countmany ofuswJl 1 avetogive,atthe greatday, 
 for our neglect of these means of improvement. 
 
 But, perhaps, you are hardly aware of the 
 disadvantages under which Samson laboured on 
 account oMhe time in which he lived. It was t e 
 darkest portion of that dark dispensation. The 
 land was full of idols: There was no regular course 
 of instruction : It may be doubted, whether he 
 ever heard during his whole life a good exposi- 
 tion of the law of Moses; and even whether he 
 could read at all. It was a s a-on of general 
 ignorance; and heathenish connexions and cus- 
 toms had almost blotted out the knowledge of 
 the true God and his worship. These things 
 ought to be considered by those who feel disposed 
 to encourage themselves in sin because of Sum-, 
 son's transgressions. Whatever he was, he doubt-, 
 less repented, humbled himself be ore God, and 
 \vas saved by faith in the Redeemer; and it w 11 
 be the wisdom of men to attend to this part of 
 his character for their own benefit. And, as all 
 Scripture is given by inspiration, and is profitable 
 for doctrine, reproof, and instruction in r ghte- 
 ousness; and as Samson is, in the new Testa- 
 ment*, expressly enumerated among the Lord's 
 p -ople, who did great and marvellous thing> by 
 faith, I could not prevail with myself to omit 
 the review of this Saint, to please the over nice 
 taste of persons more delicate than intelligent 
 in the sacred Scriptures. Xo; let the word of 
 God have its honour; it is that by which Christ 
 it exalted, and sinners saved, Amidst the end- 
 less cavils of profane or ignorant men. 
 
 In the transaction of the Chapterf before us, 
 the men of Judah, with the base cowardice of 
 * Heb. xi. 32. t Judg. x?i. 
 
 unbelief^
 
 SEUM. X.] Prayer of Samson, 137 
 
 unbelief, deliver up Samson bound into the 
 hand of the Philistines. He is bound with two 
 new cords, and the Philistines, seeing him their 
 prisoner, shout against him. But when God's 
 enemies triumph, then is the time for him to 
 appear for the honour of his name. The Spirit 
 of the Lord came mightily upon his champion, 
 and the cords t-iat were upon his arras became 
 as flax that was burnt with fire; and then it was 
 that with a jaw bone of an ass he slew a thousand 
 men. The hero, now seeing the rest dispersed, 
 seems to have given away to the dictates of vain 
 glory; tf with the jaw bone of an ass. heaps 
 upon heaps, with the jaw bone of an ass have I 
 slain a thousand men." And when he casts it 
 out of his hand, he gives a name to the place 
 which signifies the casting away of the jaw bone. 
 Th'sseemsa fartherproof, thatpride nowSwellcd 
 his heart. 
 
 It was common for holy men to give names to 
 places, in thankful remembrance of the Lord's 
 deliverances. In the history of Jacob this was 
 remarkably the case. But in this passage there is 
 not a word concerning the Lord : Samson seems 
 to be thinking only of himself. God, who is 
 jealous of his own glory, knows how to make 
 his servants ;eel their dependance upon him. It 
 follows in the text, " He was sore athirst, and 
 called on the Lord, and said; thou hast given 
 this great deliverance into the hand of thy ser- 
 vant; and now shall I die for thirst, and fall 
 into the hand of the uncircumcised ?" Finding 
 himself quite spent and overpowered; and sen- 
 sible, that if the remainder of the enemies should 
 return upon him, he must full into their hands, 
 he gratefully acknowledges the Lord's goodness 
 
 to
 
 138 The Character and [SERM. X. 
 
 to his servant; and prays, that he would com- 
 plete it on that occasion by not suffering him to 
 fall into their hands. 
 
 It is a great argument, in prayer, for a be- 
 liever to remind the Lord of what he has done for 
 him already; and to intreat him not to let all 
 this kindness be lost, by permitting him at last to 
 fall into the hands of wicked men and devils, lest 
 the name of the Lord should be dishonoured. 
 " Then the Egyptians will hear of it," says 
 Moses ; " and what wilt thou do to thy great 
 name?" On more occasions than one Moses prays 
 in this manner. Arguments which affect the 
 honour of God are weighty with him. All true 
 Saints know how to use them in their supplica- 
 tion. Samson, an ignorant man compared with 
 Moses, knows how to avail himself of them. 
 The very spirit of divine faith is concerned in 
 these argumentative petitions. The Lord hears 
 and answers. " He clave a hollow place that 
 was in the jaw, and there came water thereout; 
 and when he had drunk, his spirit came again, 
 and he revived : wherefore he called the name 
 thereof, En-hakkore." Samson now felt that, 
 which of all things we are least disposed to feel, 
 namely, that his help was in God. He altered 
 therefore the name of the place, and the name 
 he now gave it, means, " the fountain of him 
 that cried in Lehi," to intimate that this thirst 
 was relieved, and that God had given a marvel- 
 lous supply to him, when he cried in the hour 
 of his distress. 
 
 Thus you see the story is of a piece with all 
 Scripture. However different the dispensations, 
 yet, the one grand end, both of th? Jewish and 
 of the Christian, is to glorify God, to humble 
 
 men,
 
 SRRM. X.~] Prayer of Samson. 159 
 
 men, to rebuke their pride and self-sufficiency, 
 to teach them to trust in him alone when all 
 help fails, and to make them exalt his praise. 
 This is the whole design of the Gospel ; the 
 very song of heaven ; " thou wast slain, and 
 hast washed us from our sins in thy blood." 
 With this key in your hand you may open 
 your bible, and find instructions every where. 
 
 The dying circumstances of Samson teach 
 the same lesson. The Philistines are boasting 1 , 
 
 o' 
 
 ( Dagon our god hath delivered our enemy 
 into our hand." In the midst of their triumph 
 the afflicted hero remembers the kindness of his 
 God, in the marvellous circumstances of his 
 birth, and how the Lord had blessed him. It 
 is true, he had forfeited every claim to the 
 divine favour by the indulgence of his sinful 
 passions: and, because of his blindness,, he could 
 no more fight the Lord's battles, nor answer 
 the end of his birth. But he could give up 
 his lite for the honour of his God. HE, who 
 had strengthened him so wonderfully., could 
 strengthen him again. To check the domineer- 
 ing tyranny of the Philistines, to shew the people 
 of Israel, that their God had not forsaken them, 
 and was jealous of his own glory, and would 
 confound the idolatrous boastings of the Philis- 
 tines in theirDagon, these were thoughtsworthy 
 of a Saint recovering his lost ground by the holy 
 exercises of faith and repentance, and such 
 thoughts as none but a real Saint could practically 
 exercise. " Rememberme, O God, this once/' he 
 cries in the vehemence of his zeal. And, as the 
 writer to the Hebrews observes, I apprehend with 
 aspecial reference to Sa nson, " out of weakness 
 he was made strong," and,, in the last act of his 
 
 life,
 
 140 The Character and [SERM. X. 
 
 life, did more of that especial service, for which 
 the Lord had ordained him, than he had ever 
 done before. It is enough for a true Saint, that 
 he do some real service to his God, though it 
 cost him his life. His LIFE, did I say ? What is 
 this life? A living death, a passing vapour. A real 
 Saint LIVES in eternity. 
 
 Though the dispensation tinder which Samson 
 lived, and the violence of his passions, in the 
 middle part of his life, render him by no means 
 so pleasant an object of Christian contemplation, 
 as the Saints described in the New Testament, 
 enough, I hope, has been said to shew that the 
 exercises of faith in the God of Israel are the same 
 in all ages. Therefore his story is not without 
 instruction to us; and let this instruction be now 
 distinctly observed in several particulars. 
 
 1. Let the many, who, in our days, without 
 shame or remorse practise the sin, which proved 
 so great a snare-to Samson and involved him in 
 disgrace, contempt, and misery, take to them- 
 selves wholesome rebuke from his history. Is 
 there any thing in his case to make a jest of, or 
 to trifle with ? Is it not a serious and lamentable 
 evil, that a servant of God, endowed with ex- 
 traordinary abilities by his Maker for particular 
 purposes, and exerting those abilities, from time 
 to time, with much zeal, should, by this sin, 
 which St. Paul says a man commits against his 
 own body, be disabled from discharging his duty; 
 should be baffled, duped, and blinded not as to 
 his eyes only, but also as to hi.s judgment and 
 conscience, and give occasion to the enemies 
 of the Lord to speak reproachfully ? What an 
 infatuatingsin must that be, which befools a man, 
 and renders him less than a child in understand- 
 ing?
 
 SERM. X.] Prayer of Samson. 141 
 
 ing ? Take heed, ye who profess godliness, of all 
 approaches to uncleanness: " Lay apart all 
 filthiness*; ' " Let no corrupt communication 
 proceed out of your mouthf: Never allow 
 yourselves to discourse lightly on subjects con- 
 necled with the sin of fornication. How pro- 
 voking it is to God you may see in thousands of 
 instances, by the bitter fruits of it in this life to 
 both sexes ! 
 
 Andherel cannot butnoticehowdifferently the 
 Scripture represents this matter from what is com- 
 mon ly done in those modern publications, whicK 
 amuse and corrupt our youth. With such wri- 
 ters t lis sin, if it is allowed to be a sin at all, 
 is mentioned as a very trifling one ! And we see 
 the effecl. Time was when the adulterer and 
 the harlot were obliged to hide their heads with 
 shame, but now ! " They declare their sin as 
 Sodom]; : they hide it not." A great corruption 
 of manners has broken in upon us, and prosti- 
 tution is become a trade ! God, who lately 
 chastised us for our sins, now has graciously 
 supplied us with plenty of the fruits of the earth, 
 for which we profess to return him publick 
 thanksgiving. But it seems neitherchastisements 
 nor mercies move us. Are examples of unlawful 
 connexion between the sexes grown less mime- 
 
 O 
 
 rous among us? Have those men, who first 
 corrupt the, principles of young women, or who 
 afterwards encourage and support them in their 
 scandalous course of living, repented of their 
 abominations ? Are not the same sins still prac- 
 tised continually ? And, as they peculiarly harden 
 the heart, and deaden it to every sensation of the 
 fear of God, is it not observable how commonly 
 * James i. 21. + Ephes. iv. 10. + Isaiah iii. 9. 
 
 such
 
 14-2 The Character and [SERM. X, 
 
 such licentious persons are also sabbath-break- 
 ers? Assure yourselves, that the Lord will avenge 
 himself of you at last, and with horrors un- 
 speakable, if you remain in your sins. From the 
 epistle to the Hebrews*, assure yourselves that 
 " whoremongers and adulterers God will judge." 
 We have received great mercies; and it is our 
 bounden duty to be thankful; but, we are ever 
 to remember, that thankfulness to God for mer- 
 cies received, if it be real, will shew itself in the 
 fear of his name, and in conscientious obedience 
 to his commands, otherwise the very profession 
 of thanksgiving is but hypocrisy. 
 
 I know not what may happen to the nation 
 in general ; or to this highly-favoured town in 
 particular. But the prodigious increase of these 
 lewd and shameful practices, in a place where 
 the Christian religion is carefully taught, is an 
 alarming symptom. I wish it were felt by all 
 whom it concerns. But I fear of many, that 
 "being past feeling they have given themselves 
 over to lasciviousness, to work all uncleanness 
 with greediness." Now if there be any feeling 
 left, 1 exhort you to mourn and weep and 
 humble yourselves before God, and ioatheyour- 
 selves for your abominations, and give yourselves 
 up to God to learn his statutes and hearken to 
 his word, that you may be converted and do no 
 more presumptuously; for the wicked shall cer- 
 tainly " be turned into hell, and all the people 
 that forget God." Samson, indeed, was saved; 
 he sought the Lord, and the Lord was gracious, 
 and remembered him according to the multitude 
 of his tender mercies. But, surely, there is 
 enough, in the bitter tragedy of his sufferings, to 
 
 * Ch.i[>. xiii. 4. 
 
 make
 
 SERM. X.] Prayer of Samson. 143 
 
 make all persons, who venture to imitate him 
 in his besetting sin, tremble to think of their 
 perilous situation. The most ingenious, the most 
 acute, and I may add, the most profane and 
 hardened libertine, must utterly fail in seeking, 
 from the story of Samson, the smallest en- 
 couragement to his vices. 
 
 In the text we see, that Samson truly humbled 
 himself and prayed before the Lord, in thehour 
 of his distress. He is by no means one of the 
 most exemplary Saints : Yet a Saint he is : So 
 Scripture hath positively declared. And here it 
 may not be unreasonable to ask, When do the 
 profane libertines of the present day call upon 
 God ? Who ever hears or sees signs of their pray- 
 ing? Who ever hears them use the name of God, 
 at all, unless it be to profane it by swearing, or 
 by irreverent exclamation ? Such persons there- 
 fore must not compare themselves with Samson: 
 And, let me, further, inform them, that the in- 
 stances of his impurities are, probably, much 
 fewer innumberthan theirs; besides thatmore is 
 expecled from them, because more is given to 
 them under the Christian dispensation. I have 
 only to add briefly and plainly, that the heavy- 
 curse of God is at present upon them ; and I 
 exhort them to escape by repentance and be- 
 lief of the truth. 
 
 2. There is also an instructive lesson against 
 pride and vain-glory in the subje6t of the text. 
 How natural is it for dust and ashes to be 
 proud, though nothing is more unsuitable, when 
 we consider our helplessness and sinfulness. 
 " Heaps upon heaps !" This is the same spirit 
 with which the successful tradesman is apt to say, 
 " My power and the might of mine hand hath 
 
 gotten
 
 144- The Character and [SFRM. X. 
 
 gotten me this wealih. But thou shall remember 
 the Lord thy God, for it is he that giveth thee 
 power to get wealth*." Oh ! think of this, ye who 
 have prospered in life ; and see that you give God 
 the glory. If you forget to honour him " in 
 whose hand your breath is, and whose are all 
 your waysf," you will justly provoke him against 
 you, as Belshazzar did by his pride. Think, in 
 these trying days, how many persons, once richer 
 and more splendid than you, are now in rags 
 and wretchedness ! Tremble to think what may 
 be your own case. If you ascribe, even secretly, 
 to your own merit and industry what came from 
 the goodness of God, you will provoke the Lord 
 to anger, and he will make you feel your own 
 helplessness and your dependance upon him. 
 
 Samson soon felt the punishment of his pride, 
 by the intolerable thirst with which he was 
 afflieled : and, sooner or later, all men MUST 
 bow to God. Better, infinitely better, to do so 
 in this life, that we may receive the humble 
 Jesus, and live. But if we never learn this till 
 we learn it with the rich man, who fared sump- 
 tuously every day, it will be, where we shall not 
 have a drop of water to cool our tongues. Let 
 persons of health, of strength, of riches, of gay 
 appearance in life, who never felt povcrtv and 
 want, be humbled before God. See how Samson 
 prays in his distress: He felt his obligations to 
 God; and called the place by a name which in- 
 timated the sense he had of the divine goodness 
 to him. Learn to remember and glorify God in 
 prosperity. A time may come, in this life, when 
 in poverty and want you may bitterly remember 
 in what wanton pride you rebelled against the 
 * Dcut. viii. 17. f Dan. v. 23. 
 
 Lord.
 
 SERM. X.] Prayer of Samson: 145 
 
 Lord. Take heed of the pride of dress, of furni- 
 ture,, of equipage,, of substance. Surely, while 
 you are in so vain-glorious a state, you can get 
 no good from the Lord. Pride blinds your eyes: 
 Satan loves to have it so; and what will you do, 
 when all the things, upon which now you so 
 much set your hearts, shall vanish away ? 
 
 3. Worldly pride is thus instruclively rebuked 
 by the case of Samson. And whosoever has in- 
 dulged himself in proud contemplations on his 
 own good management and abilities, without 
 thankfulness to Godand withoutgiving him glory, 
 if, in future, he should be con verted toGod,must, 
 in the nature of things, measure back his steps, in 
 bitter repentance, and feel with pain the remem- 
 brance of all that haughty, ostentatious, pleasure, 
 in which he was sunk in the days of his ease and 
 prosperity. But SPIRITUAL pride is also justly 
 rebuked from the same case of Samson. He. 
 who without any humbling self-knowledge has 
 deluded himself into false comfort, false peace, 
 and false liberty, may fancy himself not only a 
 child of God, but also a very eminent one; and 
 may be flattered by Satan's delusions with great 
 joys and excessive delights of a distempered 
 imagination. Many well-disposed people, pro- 
 bably his superiors in the grace and faith of 
 Christ, may much admire him, while they listen 
 to the fluent account which he is ever ready to 
 give of his own great attainments; and hence, it 
 happens not un frequently, that truly humble 
 souls are made sad; because, through the sense 
 which they have of weakness and corruption, 
 they cannot exult so much in the consciousness 
 of having made any considerable progress in the 
 Christian life. And unless professors of religion 
 L learn
 
 146 The Character and [SERM. X. 
 
 learn mere modesty, and avail themselves more of 
 the instructions of Ministers, and of wise and 
 experienced Christians, than many of them seem 
 inclined to do, there appears to be no end of the 
 false religion which is in this way encouraged. 
 
 In the mean time that observation of St. Paul 
 is found true; " they shall proceed no further; 
 for their folly shall be manifest to all men*:" 
 The proud, scandalous, irregular, and irreverent 
 conduct of these high-minded ones, at length, 
 becomes evident to all men; and those who once 
 admired them are convinced that they were 
 deceived ; for a haughty spirit goes before a fall ; 
 and nothing in religion, let it look ever so fair, 
 can stand or have a solid bottom that is not 
 grounded on humility. 
 
 It would be happy indeed, if proud, spiritually 
 proud, people, who have boasted of their having 
 vanquished enemies, " heaps upon heaps," be- 
 come sensible what poor empty creatures they 
 really are : then they may be brought to cry to 
 the Lord, athirst for his grace. And, let it be 
 ever remembered to the comfort of all who seek 
 God, that " the Lord heareth the poor, and 
 despiseth not his prisoners; let the humble hear 
 thereof and be glad." 
 
 Of those who deal largely in spiritua4 pride I 
 have little hope; advice is, usually, lost upon 
 them : they treat with ascornful sort of pity those 
 who would advise them for their good ; for there 
 tfre hardly any teachers in the world whom they 
 Ibok on as capable of instructing such wise per- 
 sons as they are in their o.wn conceit. I truly 
 fear to expose divine things to the contempt of 
 the profane, who love to hear the description and 
 explanation of the faults of those who profess 
 
 * 2 Tim. iii. 9. 
 
 them*
 
 SERM. X.] Prayer of Samson. 147 
 
 themselves to be religious. But th^se, in their 
 turn, should consider, that ifthev themsehesha.e 
 
 DOt SPIRITUAL PRIDF, tLCV haVC WORLuI Y PRIDE ; 
 
 and pride in anv form, being indulged witnout 
 controul, will fit a man for no societv but ihat 
 of Satan, who is the ki ,^ of p idf. However, 
 faithfulness to the Tr-.^toral Ofiic has required 
 me to set forth plainly the fault of presumptu- 
 ous professors of religion; an ! the rather, 
 because one cannot do it bv private advice, 
 for they are above consulting Ministers. In the 
 mean time those sincere persons, wro unhappily 
 may have been partly seduced by this proud 
 spirit, will reap real benefit, if they are made 
 sensible of their fault. Let them beg of God to 
 give them a true conviction of their wants and 
 miseries, and the Lord, who heard Samson, will 
 quench their thirst, and satisfy their souls with 
 good. 
 
 4. But is there here a poor broken-hearted 
 spirit, athirst forGod in Christ, conscious of sin, 
 and ready to give up ali for lost ? Take courage, 
 be strong, fear not. " The parched ground shall 
 become a pool, and the thirsty land springs of 
 water." To thee Christ speaks, even to thee, 
 and calls thee to come to him for rest. But, 
 " I see no way, rny steps are in the dark," sayest 
 thou r " I feel nothing but bondage, helplessness, 
 and death." This is the state to which many 
 repenting souls are brought; and I would to 
 God they were more frequent among us, even 
 as I have known them to be in former times. To 
 such, the world, its pleasures, gains, amusements, 
 and politics, what are thev ? As sounding brass 
 and tinkling cymbals. These souls want Christ, 
 the bread of life, to feed on, and without this 
 L 2 they
 
 148 The Character and [Smi.X 
 
 they ate sensible that they are lost for ever. O 
 that we had good evidences, that many, MANY 
 souls were in this condition ! How pleasant is it 
 to speak to such the voice of peace, comfort, joy, 
 and thanksgiving! For, Brethren, he, who clave 
 a hollow place in the jaw bone, and revived 
 the fainting spirit of Samson,, by a miraculous 
 supply of water, He is ready to supply you also 
 Heard you his voice? " If any man thirst, let 
 him come and drink:" " Ask of him, and he 
 will give you living water." No sensation is 
 more painful than a raging thirst; and the thirst 
 of the soul for that divine peace and love, which 
 is held forth in the Gospel, may be compared, 
 in its vehemence, to natural thirst. He, who 
 satisfies the desire of every living- thing, will 
 satisfy the thirst which he has created in your 
 breasts. " Behold, I will do a new thingv now 
 it shall spring forth, shall ye not know it ? I will 
 even make a way in the wilderness, and rivers 
 in the desert, to give drink to my people, my 
 chosen*." Go on seeking the Lord, resting on 
 the free promise of grace by Jesus Christ made 
 to every thirsting soul. lie will meet you while 
 vou remember him in his ways; he will meet 
 you while you stick close to him, trusting his 
 word, and walking to the best of your light and 
 strength in his holy ways, and carefully abstain- 
 ing from sin. His way or his time of relieving 
 and chee'ring your souls it is not for you to know 
 before hand: Relief and comfort are often aftbrcl- 
 etl, when you are in the deepest extremity. It 
 is not, without a spiritual instruction, recorded, 
 that Samson's thirst was relieved from the jaw 
 bone. How unlikely ? Yet so is it frequently 
 with the soul that seeks the Lord, lielieve, 
 
 " Jsaiali. xliii. 19. 
 
 with
 
 SERM. X.] Prayer of Samson. 149 
 
 with Abraham, in hope against hope*, and you 
 shall know there is a God that heareth prayer. 
 
 Lastly. There may "be present some back- 
 sliding souls, once truly comfortable in grace, 
 and bringing forth real fruit to God; but who 
 are now fallen, either through scandalous trans- 
 gression, or through the cares of the world. 
 You feel no power to believe, or to repel temp- 
 tations, much less to rejoice in God with thanks- 
 givings, as formerly. Satan " writes bitterthings" 
 against you: conscience justly accuses; and you 
 pine in heaviness and in something like despair. 
 Would you be 'revived with grace? Would you 
 have a cheering recovery of Christ again dwelling 
 in your hearts by faith, and would you again 
 walk before God in the light of the living? 
 Indeed, Brethren, you may; for the gates of 
 heaven stand open day and night ; and Jesus 
 ever lives to intercede; and his blood is as 
 powerful to wash out your stains of guilt, and his 
 Spirit as able to create you anew in holiness as at 
 first. And he is not only as able, but as willing 
 as ever to refresh you, to give you rest, provided 
 you do but feel the burden of your sins ; pro- 
 vided you be but heavy laclenf with a sense of 
 guilt and unworthiness. Limit not, then, the 
 Holy One of Israel by unbelief. His hand is 
 not at all shortened that it cannot redeem , 
 Believe, and you shall see the glory of God. 
 Come afresh, in the name of Jesus, to the throne 
 of grace, that you may obtain mercy and find 
 grace. For God hath not forgotten to be 
 gracious. Think of Samson how he fell, after 
 God had blessed him in his youth, and honoured 
 him with much ability for faithful service. " Re- 
 member me, O God, I pray thee," So pray to 
 
 --* kora. iv. 18. t Matth, xi. 28, + Isa*. \. % 
 
 he
 
 150 The Character, &,"<-, [SERM. X- 
 
 the God whose grace you once have known. 
 Put him in mind of his own loving kindness, and 
 his promises in Christ, and hear him say, " Return 
 ye backsliding children, and I will heal your 
 backsliding. I am merciful, and will not keep 
 anger for ever." You may pray with Samson, 
 " Shall I die for thirst, and fall into the hands 
 of the uncircumcised?" Shall I thirst for thee, 
 O God of all grace, and shall I perish, in hopeless 
 misery? My bones are cut asunder as with a 
 sword, while I am upbraided with, " where is 
 now thy God?" Shall wicked men boast always 
 over my disgrace, and shall I fall into the hands 
 of unclean spirits, who, like uncircumcised Phi- 
 listines, will triumph over my misery, and insult 
 the perfections of the God of gr/.ce, as if they 
 could not prevent the ruin of a soul, v\ hom thy 
 Son's blood hath redeemed ? This is an argument 
 of sacred oratory, well-pleasing in the ears of 
 God; and there is joy in heaven o\er it. God 
 j;, Christ will hear your importunate prayers of 
 this kind; and you shall again glorify your God. 
 Even in the infirmities of age you may slay more 
 Philistines, and fight more spiritual battles with 
 success, than ever vo did in your lives. " \Vait 
 on the Lord; be of good courage, and he shall 
 strengthen thine heart; wait, I say, on the Lord." 
 
 SERMON
 
 SERMON XI. 
 
 THE NATURE AND CURE OF 
 SLOTHFULNESS. 
 
 PROV. xv. 19. 
 
 The way of the slothful man is as a hedge of 
 thorns: but the way of the righteous is 
 made plain. 
 
 THIS is not the only passage in the book* of 
 Proverbs, where the character and conduct 
 of the slothful man are strongly and elegantly 
 described by Solomon. In chapter the twenty- 
 sixth he observes, " the slothful man saith, there 
 is a lion in the way, a lion is in the streets/* 
 shewing that he is the prey of many imaginary 
 fears, which areas much encouraged by idleness, 
 as they are dissipated by diligence. Again; ff the 
 slothful hideth his hand in his bosom, itgrieveth 
 him to bring it again to his mouth/' shewing 
 that the least labour in the world is a pain and 
 burden to a mind overcome with sloth. 
 
 The very strong representations of sloth, com- 
 prised in these two passages, and in the text, 
 materially receive light from each other. "The 
 way of a slothful man is as a hedge of thorns," 
 When he does move to do business, compelled 
 
 by
 
 152 Tht Xature and [_SERM. XI. 
 
 by the necessitv of affairs, his imagination mag- 
 nifies every difficulty; " th^re is a lion in the 
 way ;" every species of labour appears to his 
 weak mind intolerable; it grieves him so much 
 to take his hand out of his bosom, and put it to 
 his mouth, that his way is as a hedge of thorns. 
 He is at a stand, every moment, hedged up and 
 environed with difficulties, pricked and torment- 
 ed, as it were, with thorns: and yet, the latter 
 member of the text shews us, that these evils 
 exist more in his own mind, than in the nature 
 of his business. " The way of the righteous is 
 made plain. 5 ' These very difficulties are sur- 
 mounted by the righteous, whose character it is 
 to be diligent and active. 
 
 Such is the difference,, in the very same course 
 of affairs, between the laboriou-, and the sluggard. 
 "Where the former finds a plain road, and an easy 
 issue out of difficulties, the latter sits musing and 
 desponding, instead of acting with vigc.-ur and 
 spirit; and enfeebles his mind to such a degree, 
 that he has scarcely resolution to set about any 
 thing. In such a state of mind, fancy, the most 
 active and the least judicious of all the human 
 faculties, represents evoy thing aroundhim in a 
 gloomy point of view, distracts and discolours 
 every object; and, while she disorders all his 
 movements, she helps forward not one of them. 
 
 Men of much business know these things to 
 be true; nothing is to be done well without 
 industry; and with industry it is surprising what 
 difficulties maybe surmounted. Nor can I quit 
 this general use of my subject, without lamenting 
 the melancholy prospe6l before us of the rising 
 generation. Parents are so afraid of hurting their 
 children by inuring them to labour, either of 
 
 body
 
 SERM. XL] Cure of Slothfulncss. 153 
 
 boclv or mind, or of both; and effeminacy and 
 luxu-y make such ample strides among us, that 
 it is to be feared a sluggishness of disposition,, 
 together with all its ill consequences, are likely 
 to increase. Let youth be inured to labour 
 from early life, if you wish to have them free 
 from the evils of sloth in manhood. 
 
 But I must now proceed to a more particular 
 use of my subject; for since Solomon says, "the 
 way of the righteous is made plain," and opposes 
 the righteous to the sluggard, whose <: way is as 
 a hed<-e of thorns;" hence with him the slothful 
 
 O 
 
 is but another word for the wicked. Sloth in 
 divine things, in the care of the soul, is that, 
 then, which I would argue against from the 
 text. A man may be very aclive and laborious 
 for this world, may see and abhor the evils of 
 sloth respecting temporal pursuits, and yet be 
 himself slothful, with respect to his soul; and be 
 devoured with the same tormenting fears and idle 
 imaginations, that agitate others in their temporal 
 business. There are many sluggards in religion. 
 Many are brought to see something of their need 
 of a change of state and heart : Their under- 
 standing is exercised about some of the great 
 things of Christianity, and they may be very 
 laborious in some lesser matters : But in really 
 coming to Christ; in denying themselves; in 
 criicitVing the old man ; in learning to love the 
 Lord, and to long after the heavenly inheritance, 
 they are slow and feeble. Here human nature, 
 in its present fallen state, raises up difficulties in 
 their way, which it does not raise up in thingsof a 
 worldly or of an indifferent nature. Hence what 
 we have said of idleness and its hedge of thorns 
 is peculiarly applicable to such souls, 
 
 By
 
 154 The Nature and [SEEM. XI. 
 
 By this time, then, we may form a distinct 
 idea of that which ought to be the objecl of our 
 attention, for the remainder of this discourse. 
 It is to shew those who, through sloth, never yet 
 began to be heartily religious, and those who 
 once were heartily religious, but have relapsed 
 into a slothful state, how and by what means 
 they may be cured of this ruinous disorder of the 
 soul. The Lord grant it may be a word in 
 season ! True godliness will not thrive in a way 
 of sloth: And the cure of sloth is the cure of one 
 of the most deadly maladies of the human soul. 
 
 That the subject may appear to advantage, let 
 us first indulge theslothful soul in a short review 
 of his difficulties. His fancy will do this work 
 for him at any time. That faculty is with him 
 very laborious, however idle be his understand- 
 ing, his heart, his hands, and his feet. " True : I 
 should be glad to escape the wrath to come : 
 and I see a person like me, worldly-minded and 
 enslaved by various lusts, can never arrive at 
 heaven without a new heart. But what shall 1 
 dor I begin sometimes to pray, to read a good 
 book, to watch my conduct more closely; but I 
 find it hard and unpleasant work ; and I am soon 
 overcome again, if I gain a little ground now 
 and then. My conscience is hence more uneasy 
 than ever. I am discouraged by the view of 
 exceedingly great difficulties ever before myeyes. 
 If one be surmounted, others rise in their stead 
 to torment me. These difficulties I cannot en- 
 counter. They pray on my soul continually. 
 Other persons may succeed better than I, but 
 they have not such hindrances, respecting their 
 tempers and their situations in life, as I have. 
 Moreover, if I ever make a little progress, and 
 
 then
 
 SERM. XI.] Cure of Slotltfulncss. 155 
 
 then cease to advance, I always find I am in a 
 worse state than if I had never begun. (Others 
 may talk of sweetness and delight in religion, but 
 I experience n;jae. My lusts are so very craving, 
 ti,at they will not bear to be denied. You tell 
 ine of th^ necessity of certain duties, how can I 
 pracli.se them, when ^uch thorny hedges arc in 
 the way ?" Every slothful soul here present, can, 
 if he please, adapt this general account to his 
 own particular situation, and swell it out to an 
 immense length. Let then the principle of Solo- 
 mon, briefly set forth in the latter clause, "the 
 way of the righteous is made plain," be applied 
 to this case; and oh! may the slothful un- 
 derstand and be rouzed to profitable labour. 
 
 That a person may be delivered from a state 
 of sloth and laziness, in the Ways of God, it is 
 necessary that he should set out with faith in the 
 -divine promises. I do not mean here that "assur- 
 ance of hope*," and that joy of faith, which 
 generally* speaking, is not attained in the begin- 
 nings of real religion ; but I mean that faith of 
 dependance by which the soul is animated with 
 the expectation of success, though success be not 
 yet attained. The language of such a soul is 
 this : " admitting that I never yet had, to this 
 hour, one grain of the faith of God's elect: that 
 I have lived at enmity with my Maker, and am 
 at this moment a child of wrath ; yet even now 
 the Lord willeth not the death of a sinner, but 
 would rather he should turn from his wickedness 
 and live. Where sin hath abounded, as in me, 
 grace did much more abound. Jesus Christ 
 gave himself a ransom for all, and his blood is 
 able to cleanse from all sin. He invites me, 
 * Heb. Yi.ll. 
 
 accord-
 
 156 The Nature and [SERM. XI- 
 
 nccordingly, to come unto him for life; and the 
 Father's record concerning him is true; that he 
 "hath given to us eternal life,, and this life is in 
 his Son." I will receive this testimony as true, 
 and while I seek to havea particular application 
 of his benefits to my own soul, will not doubt 
 but that the Lord will grant it unto me. " I, 
 indeed, am blind, poor, vile, filthy, unworthy, 
 wretched, and corrupt in my will, and in all my 
 faculties; nevertheless, I have, even now, the 
 word of God's grace, in Christ Jesus, to rely 
 upon. I will not then consider myself, vile as 
 I am, in such a light, as to prevent me from 
 trusting in this Saviour: I will not stagger at 
 the promises of God through unbelief; but give 
 glory to God, believing that what he hath pro- 
 mised, he is able to perform. Surclv, thedivine 
 veracity requires this confidence, warrants this 
 expectation, and gives me room to seek the Lord 
 Avith a steady prospect of finding that peace, joy, 
 and holiness which is promised." 
 
 Ye, whom sloth and deadness of spirit hinder 
 from walking in God's ways, consider how the 
 Lord, in mercy, requires you to begin ; not by 
 working with a formal and pharisaical spirit, in 
 the hopeof makingsatisfaclion for past neglects, 
 and of thereby meriting eternal salvation; but, 
 by believing on the Lord Jesus Christ, by receiv- 
 ing HIM in all his offices, and by relying on 
 his merits for pardon, peace of conscience, and 
 a title to eternal life; and also for strength to 
 
 O 
 
 proceed in all manner of holiness and purity of 
 living. Your inability to labour needs be no 
 impediment here. Apply to the great Physician 
 of souls; he will, in due time, cure you of all 
 your evils : And, if you so far understand the 
 
 Gospel
 
 SERM. XI.J Cure of Slothfulncss. 157 
 
 Gospel plan of salvation aright, as to put in 
 practice this first direction against sloth, you will 
 be already in the way of righteousness. You 
 will find yourselves taken out of the way of the 
 slothful, which is a hedge of thorns. Till guilt,, 
 slavish fear, and enmity of heart are expelled by 
 faith, these will unite their efforts to keep you 
 in a state of uneasy sloth and thorny inactivitv. 
 While unbelief makes you afraid of God, not 
 daring to hope that he will be gracious to you, 
 you hide yourselves from him as Adam did. 
 But trust in his grace and power, and be much 
 in prayer: With the Psalmist, intreat the Lord, 
 that his lovingSpirit would lead you "forth into 
 the land of righteousness." Your prospecls will 
 then brighten : You will see God in Christ wait- 
 ing to be gracious, loving, and kind to your 
 soul ; not, as you now, in slothful unbelief, 
 deem him to be unmerciful and intending your 
 destruction. The belief of this once settled ia 
 your soul, will draw 7 you out of a state of sloth, 
 assure as it it is true that faith workethby love. 
 You will exclaim, " Shall I not seek the face of 
 God?" when he saith, "Seek ye my face, in- 
 cline \ our ear and come unto me, eat ye that 
 which is good, and I will make an everlasting 
 covenant with you." " Fool that I am ! to be 
 so backward to run with eager arms to 
 embrace my best friend; to flee from vain 
 unsatisfying pleasures to those which deserve 
 the name." Thus faith, working by love, will 
 deliver you from the way of the slothful ; and 
 this first direction being observed, you will 
 profit by those that follow. 
 
 2. Weigh daily and seriously the grand end in 
 view; an abiding city; a Father God; a Saviour 
 husband; an eternal weight of glory, a fellow- 
 ship
 
 153 Tlie Nature and [Scr.M. XI. 
 
 ship with those \vho stand before the throne, 
 clothed \vith white robes and palms in their 
 hands; living fountains of water; the fulness of 
 joy, and pleasures for evermore. What are \ve 
 doing that we are not all making haste to ensure 
 our calling and election to this bliss? " Be. asto- 
 nished. () my soul, and grieve, ard lament, and 
 abhor thyself, that ever thou shouldest be so 
 stupid, so wretchedly averse from God and thy 
 own happiness, as topreter trifles to substance, 
 time to eternity! Let others talk of the rectitude 
 of human nature; thou know est thy nature is 
 thus comipt, nor can all the reasonings in the 
 world stifle thy convictions. Nevertheless, poor 
 soul ! weary and heavy laden, who hast begun to 
 believe in Christ, and to taste something of his 
 gracious rest, let not a day pass over thy head 
 without serious reflection on Eternity." 
 
 I know no means better calculated to keep 
 down the power of sloth. For while we live 
 v;ith the spirit of pilgrims, seeking a rest yet to> 
 come, we cannot, consistently with such views, 
 lie still in sloth. He deserves not the name of a 
 warrior thr.t gives over fighting till the battle is- 
 won. Surely, by perseverance we shah find peace 
 and joy in believing in this life, and be sec.: led 
 with the spirit of adoption. But even thc.se 
 earnests, the happiest moments that can be con- 
 ceived on earth, will not content us. It belongs 
 to the nature of the soul, which hungers and 
 thirsts after righteousness, that it should reach 
 forth unto those things that are before,and press 
 forward to the prize of eternal life*. When we 
 row slothful again, our peace is lo^t : While we 
 ;.re diligent, our peace and comfort will abound. 
 Let us keep the end in view, and we shall not 
 * Philip, iii. 13, 14. 
 
 rest
 
 SSRM. XL] Cure of Slothfulness. 159 
 
 rest contented with any lower attainments, with 
 even the best things to be enjoyed on earth. 
 
 Many things contribute to vary the scene with 
 a Christian here; but if he live by faith in Jesus, 
 and with Eternity in view, he looks to what is 
 substantial and immutable. Disagreeable crosses 
 he expecls to meet with in this world; but he 
 can bear them, .as contributing to his eternal 
 felicity. The reason why 'many Christians be- 
 come languid and cold maybe, because they are 
 unreasonable in their expectations of happiness 
 in this life, and have not their eye and their 
 hope fixed on the world unseen, with sufficient 
 steadiness. This would at once check our un- 
 reasonable expectations, give life and spirit to our 
 reasonable ones, and quicken our pace in the 
 jplain, though narrow way, that leadeth to an end 
 so inconceivably and eternally glorious. 
 
 3. Thus trusting in the Saviour of Sinners, 
 and patiently waiting the gift of eternal life 
 through his merits, prepare yourself for the 
 journey. Once founded on Jesus for life, pro- 
 ceed to work the work of love to which he calls 
 you while you continue in this world, never 
 losing sight of the only true principles of righte- 
 ousness. You will find love> gratitude, and godly 
 fear, each in their way, to be powerful principles 
 of atlion and mighty to overcome sloth. And 
 when you are once habituated to the labour of 
 godliness, and taste the pleasure of communion 
 with God in it, when you experience his never- 
 failing arm to be with you in ail ca^es of need, 
 y our sentiments,y our habits,y our pra8ice,will be 
 direclly the contrary to what they formerly were. 
 Once you were all care and anxiety, but had no 
 heart for Gospel-labour. Now you will labour 
 
 willingly ;
 
 16O The Nature and [SERM. Xf. 
 
 willingly ; and, in regard to care and anxiety, 
 you will be enabled to cast them on him who 
 careth for you. 
 
 You will also, in the progress of godliness, 
 experience something not unlike what we meet 
 with in temporal affairs. By use and exercise 
 your spiritual ability will be strengthened; and 
 those temptations and difficulties, which dismayed 
 your soul at a distance, will vanish ; at least they 
 \vill grow less formidable on a near approach. 
 You will live by faith in such a precious promise 
 as this; li I will bring the blind by a way that 
 they knew not; I will lead them in paths that 
 they have not known; I will make darkness light 
 before them, andcrooked things straight. The^e 
 things will I do unto them, and not forsake 
 them." Surely thispromi.se shall be fulfilled in 
 reality unto yoursouls. You will have done witli 
 long .schemes and contrivances for the time to 
 come, considering yourselves as creatures of a 
 day, and remembering who hath said, " Take no 
 thought for the morrow." That, which you will 
 expecl, and in which you will not be disap- 
 pointed, will be to hear the voice of the Lord 
 saying, " This is the way, walk ye in it, when 
 ye turn to the right hand or to the left." Thus- 
 shall you find the way of righteousness made 
 plain according to the text. 
 
 4. But it must not be dissembled that tribula- 
 tion is the lot of every soldier of Christ, till he 
 be called to glory. How to maintain peace of 
 conscience, cheerfulness of mind, and diligence 
 in the way of duty, under the pressure of the 
 Cross, inward or outward, or both, is a lesson 
 of skill far beyond all the powers of nature to 
 teach. " O God of all grace, do than teach it 
 
 to
 
 SERM. XL] Cure of Slothfulness. 161 
 
 to thy people : Thou canst make the meanest 
 and the weakest to excel in it !" At first, through 
 the remaining principle of the love of ease,, the 
 believer desires above all things to be rid of the 
 Cross. By discontent and murmuring, in his 
 mind, against God, he obtains nothing but pain 
 and torment. There is, however, a way of being 
 made happy, even under the Cross. This way 
 would be easy, were it not contrary to flesh and 
 blood : But grace can make us willing to learn 
 it. The lesson is simply this, to bear the Cross 
 with patience and resignation, till God give a 
 sanctified issue ; believing in him, who laid it on 
 in much love. This is soon said and easily un- 
 derstood : But the practical part must be taught 
 of God; and every praying soul shall be taught 
 it effectually, and enabled to say, (f all the days 
 of my appointed time will I wait, with patience, 
 till my change come, and endure the troubles of 
 life till the Lord remove them." 
 
 Such are the Scripture-answers to the discou- 
 ragements which lie in the way of slothful souls. 
 Your way is at present as a hedge of thorns: All is, 
 with you, guilt and pain, uneasiness and anxiety. 
 Reflect, that, in this way, you can never be happy 
 either in this world or in the world to come. 
 In order to be happy you must follow the way 
 of righteousness. God the Father has graciously 
 provided a propitiation and way of life: God the 
 Son is that propitiation and way of life : And 
 God the Holy Ghost is that loving Spirit whose 
 office it is to teach sinners to walk in that way. 
 Will you then be determined fully to trust the 
 holy and blessed Trinity, and receive this grace 
 for yourself? The Lord grant it ! so shall hope, 
 love, and joy animate your souls, and prove 
 M active
 
 162 The Nature, Kc. [SEEM. XL 
 
 active principles to overcome your sloth. Eter- 
 nity will brighter! in your view: difficulties will 
 vanish before faithful industry: you will labour 
 and yet cast all your care on God. 
 
 When difficulties threaten to prevail, you will 
 often be enabled to bear patiently what you 
 cannot overcome; divine grace will always be 
 sufficient for you. This is the victory over 
 sloth, and the way to heaven. Say not " how 
 can these things be?" but believe in God ; and, 
 in trusting, you will prove HIS truth. Consider, 
 that every good and every perfe6l gift cometh. 
 from God; and, that wisdom and strength, for 
 the day, will be vouchsafed to those who ask in 
 the name of Jesus Christ. ^+ 
 
 SERMON
 
 SERMON XII. 
 
 THE CHARACTER AND CONDUCT 
 OF JOSIAH. 
 
 2 KINGS xxii. 19. 
 
 Because thine heart was tender, and thou hast 
 humbled thyself before the Lord, when thou 
 heardest what I spak ' against this place, and 
 against the inhabitants thereof, that they 
 should become a desolation and a curse, and 
 hast rent thy clothes t and wept before Me: I 
 also have heard thet, saith the Lord. 
 
 IT is of Josiah, king of Judah, that these words 
 are spoken. He lived in the latter time of the 
 Jewish monarchy, when transgression was come 
 to its full measure, and the inveterate idolatry 
 and perverseness of the people were sealing them 
 to the righteous doom of the seventy years Baby- 
 lonish captivity. Light appears most sensibly 
 glorious, when it suddenly breaks out amidst the 
 horrors of darkness. The character of Josiah is 
 shewn to advantage amidst the iniquity of the 
 times. Early did he seek the God of Israel; 
 and, though too late for the recovery of a people 
 so far gone in wickedness, he exerted himself in 
 
 M 2 as
 
 164 The Character and [SERM. XII. 
 
 as vigorous and sincere endeavours after reforma- 
 tion, as any of the most pious princes of the 
 house of David. His work was not in vain: He 
 himself reaped, and is for ever reaping, the bene- 
 fit of it. But the people were not to be restored. 
 
 Accidentally the book of the law of Moses 
 was found by Hilkiah the priest, in the house of 
 the Lord, and read by Shaphan the scribe before 
 the king. It seems this people had grown so 
 profligate and careless, that even the law of Moses 
 itself was lost or lay disregarded among them. 
 With much consistency do profane men, in pro- 
 fane times, set aside the word of God. IT 
 condemns them ; the least light which comes 
 from it is offensive to them-: it is like the sun to 
 a weak and distempered eye. Darkness is most 
 suitable to those \vho praclise deeds of darkness ; 
 but a mind, like Josiah's, taught of God, and led 
 by his Spirit to know and to love him, turns 
 itself to hear whatever comes from God. It feels 
 a sympathy of spirit with thesacred word. Those, 
 who have had very little opportunity of hearing 
 and reading it, who yet have profited already 
 from some gleanings of divine information, will, 
 when clearer light is afforded, receive it with 
 eagerness. A little portion of those full means 
 of the spiritual manna, which are loathed by 
 careless professors of Christianity, who, in 
 happy and peaceable seasons, have the word 
 dispensed in abundance, is thankfully accepted 
 by hungry souls. Even the threntenings and 
 the awful views of Scripture find in them a 
 willing ear and a reverent attention. 
 
 It is so with Josiah. He is now twenty-sixyears 
 of age, and has reigned eighteen years ; and has 
 never yet read thelaw of Moses. Yet either by 
 
 tradition,
 
 SEEM. XII.] Conduct ofJosiah. 165 
 
 tradition, or by some portions of this law mixed 
 with the temple- service., I suppose., he must have 
 known a little of its contents; and that little, 
 impressed upon his heart by the grace of God, 
 had wrought wonders in his mind. But now 
 that he hears the whole; and observes how holy 
 and excellent the words of God are ; what pro- 
 mises they convey to the obedient, and what 
 threatenings to the disobedient ; when with one 
 instructive glance he views the precious contents 
 of the Book, and the character of its Divine 
 Author, and compares them with the shameful 
 profaneness, idolatry, and wickedness of the 
 times, he rends his clothes, in the sincerest abase- 
 ment and grief; and immediately orders those 
 about him to inquire of the Lord, what was to 
 be done, or what was to be expecled. For 
 "great," says he, "is the wrath of the Lord 
 that is kindled against us, because our fathers 
 have not hearkened UHto the words of this book." 
 'His attendants apply to Huldah the prophetess ; 
 for on her the spirit ofprophecy rested; and from 
 her they learn a full confirmation of Josiah's fears 
 with respecl to the nation: " My wrath shall be 
 kindled against this place, and shall not be 
 quenched." But a message of peace is distinclly 
 reserved for the king, which we have in the 
 text. He should be taken away from the evil to 
 come, and his eyes should not see the desolating 
 judgments of God on his country. 
 
 It is a true rule, and Josiah observes it, 
 that prohecy and duty are distinct things, and 
 must not be confounded together. Had Josiah 
 reasoned thus, " the people will perish, do what 
 J can, and therefore I will do nothing," he 
 would have sitten still in indolence. But it is a 
 M 3 king's
 
 166 The Character and. [SERM. Y!I. 
 
 king's duty to propagate righteousness and the 
 fear of God, be the event what it may. Jo iah 
 performs this duty with that astonishing vehe- 
 mence of zeal and fortitude, which seems, pecu- 
 liarly, to mark his character. He can make an 
 outward change in the manners of the nation. 
 This is all he can do for his subjects: he can- 
 not change their hearts. 
 
 I shall not enlarge on the fulfilment of the 
 
 O 
 
 prophecy, in the dismal days of Josiah'schildren. 
 This good king himself dies in peace, before 
 these disastrous events took place: Yes, in peace. 
 His end was peace, eternal peace; though slain 
 by the archers of Pharaoh Necho, whom he met 
 in battle, with, I think, a blameable obstinacy; 
 as appears from 2 Chron. xxxv. where the 
 parallel story is told. Possessed of a dignity of 
 spirit beyond his circumstances ? and with forti- 
 tude and vigour of soul, to which the present low 
 state of hiskingdom did not correspond, he seems 
 to have rashly thrown away his life. On the 
 whole, however, he was unquestionably upright; 
 and he died in peace, before the destined ruin 
 of his country. Those, who know what real 
 religion is, will be at no loss to distinguish the 
 errors of its followers from the vices of its 
 enemies. It is, at last, through grace that the 
 best are saved as well as the worst ; and let any 
 man at his peril encourage himself in sin from 
 the faults of God's people, which are recorded 
 for a different reason; to shew that all have 
 need of mercy, and to encourage the sincere, lest 
 the view of their own faults should sink them 
 into despair. 
 
 May I here be permitted to make several 
 practical observations, which are suggested to my 
 
 mind,
 
 SERM. XII.] Conduct of Josiah. 167 
 
 mind, by reflecting on the pious spirit of Josi-ah 
 commended in the text? "Because thine heart 
 was tender, andthou hast humbled thyself before 
 the Lord, when thou heardest what I spake 
 against this place, and against the inhabitants 
 thereof, that they should become a desolation 
 and a curse, and hast rent thy clothes, and wept 
 before me: I also have heard thee, saith the 
 Lord." 
 
 ] . Would we know, by some clear criterion, 
 how to distinguish the regions of real godliness 
 from thoseof ungodliness ? It seems very desirable 
 that we should have a sure mark of this kind, 
 that we may answer the treacherous reasonings 
 of wicked men, who, perfectly careless concern- 
 ing all religious principle and practice, would 
 continually call everything bigotry, that under- 
 takes to point out such distinction. They are 
 not for having any serious religion at all: they, 
 therefore, would make all religions alike, and 
 while they tell us of the various differences of 
 opinion, represent it rash to hold any thing cer- 
 tain. Against this dangerous sentiment I shall 
 venture to mention one certain mark of true reli- 
 gion, at least such a mark, that where it js not, 
 we may be confident no true religion can exist. 
 To make a serious thing of sin ; to fearexceed- 
 ingly the wrath of God, on account of it ; and to 
 look on the judgement of God assure to attend it, 
 if men die in theirsins; and never presumptuously 
 to set bounds to his judgments, but always to 
 behold them as righteous, however terrible ; this, 
 I say, is a constant mark of real godliness. Thus 
 Josiah, you see, has a tender heart ; he humbles 
 himself before the Lord; he weeps before him 
 because of sin ; he has a quick feeling of its 
 
 M 4 malig-
 
 168 The Character and [SERM. XII. 
 
 malignity; heknowsnothowtospareit.Andnow 
 if I could set before you all the good men whose 
 lives are recorded in the Old or New Testament, 
 you would see them all agree in this. They may 
 be very different in their natural dispositions ; but 
 here they are sure to agree. Ezra seems gentle 
 and mild by nature : Nehemiah, with much up- 
 rightnessandgenerosity,appears somewhat rough 
 and vehement in his temper. But with respect 
 to sin, they feel it alike : Look at Ezra's last 
 chapter but one, and Neh. 1st chapter, and 
 you will be of my opinion. Would you, Bre- 
 thren, know true religion, and not be deceived 
 by that which is counterfeit? This single circum- 
 stance will help you much to discover it. The 
 true spirit of religion leads men to regard sin as 
 exceedingly dreadful, to abhor it, to loathe it, 
 in themselves and in others, as the curse of the 
 creation. Of course they will exert themselves 
 against it, in all their conducl, whatever little 
 probability of success there may be, as you see in 
 the righteous zeal of Josiah. For the new birth 
 unto righteousness has given them new eyes, ami 
 a new taste in this matter. They cannot bear 
 sin in any of its forms: and to any thing in 
 the world they would sooner indulge the spirit 
 of toleration. 
 
 I said in themselves and others:. For some per- 
 sons, who value themselves on knowing men ami 
 manners, are full enough of complaints against a 
 bad world, and indulge aspirit of censure against 
 all mankind but themselves. Theirludicrous* and 
 
 * Such a character as that of Dr. Swift seems to illustrate 
 what I say. Any one who has read his satirical pieces may 
 see -he is not humbled and grieved for the sins of mankind : 
 he is only gratifying his pride by the notion of his own, 
 superiority, and his ill-tempers by endeavouring to give 
 pain to others, 
 
 merciless
 
 SERM. XII.] Conduct of Jo si ah. 169 
 
 merciless way of censuring shews they are onlv 
 indulging the spirit of pride and malice : Sin is 
 with them evidently a light matter, and an affair 
 of merriment after all. The spirit of such men 
 is plain by this: They condemn others, but see 
 not that they themselves are involved in the same 
 condemnation. Not so Nehemiah; not so any 
 truly good man; I mention Nehemiah particu- 
 larly, because he thus expresses himself, " I and 
 my father's house have sinned." In the tremen- 
 dous vision of Ezekiel*, a mark is set on the 
 foreheads of the men that sigh and that cry for 
 all the abominations that be done. Thus you 
 see God himself marks those as his people, who 
 are grieved and sincerely affecled on account of 
 sin. And hence all good men, vexed at the 
 profane conversation of the wicked around them, 
 are much reconciled in their minds to leave such 
 a world as this; and they long to enter where 
 sin shall pain them no more. But where men 
 are so hardened as to '' make a mock at sinf," 
 it is a certain mark of an unconverted state, 
 whateverseeming good qualities in other respecls 
 there may appear to be in their character. Thus 
 I have given a rule, by which we may be much 
 helped to know the spirit of true religion, and 
 also what our own state is. 
 
 2. This hatred of sin will also shew itself out- 
 wardly. If it be within, it must break out; not 
 ostentatiously, but by such .signs and evidences 
 as are natural and suitable to existing circum- 
 stances. Had Josiah pretended ever so deeply 
 to be grieved at the iniquity of the times, and 
 yet made a jest of the absurdities of idolatrv, 
 without taking any pains to destroy it ; or had he 
 
 * Ezek. ix. t Prov. xiv. 9. 
 
 made
 
 170 The Character and [SERM. XII. 
 
 made himself merry with the follies of his coun- 
 trymen, and seemed quite careless and at his ease 
 on the subject, he would have given no proof 
 of sincere piety. Do THOSE deserve the name 
 of humble and pious persons, who can be enter- 
 tained with the hypocrisy or absurdity, the deceit 
 or meanness of mankind, and give no one out- 
 ward mark of grief or sadness on that account ? 
 But we see Josiah's heart is tender: he humbles 
 himself; and renders his clothes, and weeps be- 
 fore God, and takes unwearied pains against the 
 sins of the times. What signs do WE shew of the 
 same spirit? Where is oru grief, our testimony 
 against sin ? What pains do WE take against 
 it? And what marks can men see of OUR hatred 
 of it? 
 
 3. I will just add that this spirit shews itself 
 more in reflecting on the evil of sin, than on 
 the punishments that attend it. There is no 
 cavilling in Josiah's mind against the punish- 
 ments, as though they were too severe. When 
 men admit with reluctance the idea of suffering 
 lor sin, when they are disposed to consider the 
 thing itself as shocking to right reason, and when 
 they are ready to treat, as uncharitable, all per- 
 sons who maintain the justice of God's punish- 
 ments in a future state; such discontent and 
 mumuring aflbrds sure proofs that their hearts 
 are proud, and that they feel not the evil of sin. 
 I need not enlarge on this head: These marks 
 are very plain ; and very descriptive of men's 
 characters. 
 
 4. There is another very important circum- 
 stance, which appears in Josiah's spirit, a reve- 
 rential regard to the word of God. I low strongly 
 is the very feeling of his soul displayed in this 
 
 point!
 
 SERM. XII.] Conduct of Josiah. 171 
 
 point! "Great," says he, " is the wrath of the 
 Lord that is kindled against us, because our 
 fathershave not hearkened to the words of this 
 book.'' And the Lord testifies, <f thou hast 
 humbled thyself before the Lord, when thoii 
 heardest what I speak against this place." I seem 
 in some degree to conceive how his soul trembled 
 with pious awe, when he heard what strict and 
 solemn charges were delivered in the books of 
 Moses against idolatry and rebellion, attended 
 with so much earnesness of affection, and such 
 endearing motives both of gratitude and interest 
 to unite them to their God. AVhen he saw such 
 solemn threatenings denounced against trans- 
 gression, and considered the general depravity 
 of his own age and time, his tender heart was 
 humbled within him, and his godly sorrow must 
 have overflowed in tears : and, doubtless, while 
 he was strongly apprehensive of desolating judg- 
 ments for the trangressions of his people, he 
 would not forget his own sins: His mind, en- 
 lightened with the true knowledge of God and 
 of sin, would feel his own transgressions among 
 the rest, and be ready to animadvert on them 
 with godly severity. " I and my father's house 
 have sinned/' 
 
 Is not this believing regard to the word of 
 God a very necessary part to the character of a 
 really good man; so necessary, that where it does 
 not exist, a man is altogether in a state of 
 enmity with his Maker? A real worshipper of 
 God feels his word; subjects his inmost soul to 
 it; takes its very nature, and " has the witness 
 in himself," that it is his word. Its holy and 
 righteous nature points out its author; and the 
 contrary spirit, which, alas, never more abounded 
 
 than
 
 172 TJie Character and [SERM. XII. 
 
 than at this day, is a certain proof of an ungodly 
 state. When men continue to hear the most 
 awful threatnings of the divine word, whether 
 of sore judgments for sin in thislile, or of eternal 
 punishments in the next, and remain quite gay, 
 careless, unmoved; when they persist in the 
 same round of covetousness, of pleasures, and of 
 vanity as before, cavilling perhaps at the meaning 
 of some particular expressions, or curiously in- 
 quiring after some niceties, which do not at all 
 afTecl the main point; always taking care to 
 keep the matter from their consciences; there 
 is too much reason to fear that they must be ripe 
 for destruction. 
 
 Ye who live in known sin, and have not the 
 fear of God before your eyes, bear vvitness for 
 me, that I have, from time to time, set forth the 
 terrors of the Lord in this house, and warned 
 you to repent and be converted, that your sins 
 might be blotted out. How is it that you have 
 not been afraid of the wrath of God? Is it that 
 you do not believe these things to be true ? Your 
 own consciences should tell you, that if the love 
 of sin were out of the question, you could have 
 no reasonable doubts left. Is it not shocking 
 that men can hear these things again and again, 
 and be told of the wrath of God against their 
 sins, and yet go on, filling up the measure of 
 their iniquity, as careless as if they apprehended 
 there was no God at all ? 
 
 The contempt of the Scriptures is a too general 
 evil. They are looked on as words of course ; 
 and a pretended notion of charity, by which all 
 men expecl: to find God mercitul at last, is the 
 snare that keeps thousands in their sins. How 
 long will it be, ere vou learn, that except a man 
 
 be
 
 SERM. XII.] Conduct of Josiali. 173 
 
 be converted he shall not enter the kingdom of 
 God. You have no just claim to his mercy, 
 till you seek heartily for conversion ; and will 
 you tell me, that I mistake the Scripture here? 
 Is not all the Bible full of instances of the divine 
 displeasure against sin ; and is not the whole 
 scheme of it constructed on this foundation? 
 Speak the truth at once, and say you really do 
 not believe it: You are infidels in your hearts: 
 You dare not, however, openly avow this; and 
 yet you remain unwilling to part with your sins. 
 To shun all religious thought and care, is your 
 common course. But I wish you to be rouzed 
 this day, and to learn., that " upon the ungodly 
 shall be rained fire and brimstone, storm and 
 tempest, this shall be their portion to drink." 
 Reflect what blessings from a good God you 
 have experienced; and what base returns you 
 have made him; and think on these things with 
 prayer, till you can weep; till you can humble 
 \ourselvesbeforetheLordwithJosiah; till your 
 flesh learn to tremble at the judgments of God 
 and till you can begin, not gaily and curiously, 
 but solemnly and seriously, to ask, " what shall 
 I do to be saved? Then, but not till then, there 
 will be hope for your salvation. 
 
 5. 1 would just mention here, what always con- 
 firms me in the truth of the DOCTRINES OF GRACE, 
 that THEY ONLY* produce the disposition com- 
 mended 
 
 * It is no valid objection to this statement to say that 
 Josiah and other good men, whoso characters are applauded 
 in the Old Testament, could not be influenced in their prac- 
 tice by the doctrines of grace. For, though it may be ad- 
 mitted, that these doctrines were then but imperfectly un- 
 derstood by several excellent men. it will not thence follow 
 that the true servants of God were not in possession of the 
 
 spirit
 
 174 The Character and [SEEM. X 
 
 mended in the text. Why would I be zealous 
 in teaching original sin, the natural depravity 
 of man, justification through our Lord Jesus 
 Christ by faith alone, the new birth, and the 
 necessity of divine influence to constitute the 
 new creature ? Is it for the value of these things 
 as points of speculation merely? I do not know 
 any opinions, separate from their practical uses, 
 that arc worth contending for. No: but these 
 doclrines secure the honour of the divine charac- 
 ter, and, as such, lay a proper foundation for 
 humility, repentance, and faith in God. and I 
 seriously own, if I gave up these doctrines, I 
 should not know on what grounds to exhort men 
 to repentance and faith. You, that have attended 
 to these things, must see, that in proportion as" 
 the doctrines of grace have grown unfashionable, 
 very proud, profane, and loose opinions have 
 spread in the polite world, producing impudence 
 in vice, and contempt of all religion. At this 
 day, were one to ask, among what sort of men 
 are we to find those of Josiah's description, who 
 weep before God, and are humble because of 
 sin? Certainly not among Arians, Socinians, or 
 any men of a self-righteous religion ; but among 
 men who believe the doctrines of grace. By 
 their fruits then ye shall know them. 
 
 I have laid before you the spirit of king Josiah, 
 and have shewn, in several remarks, the nature 
 of it, as descriptive of the true character of a 
 godly soul. He is one who has serious appre- 
 
 spirit and the substance of them sufficiently for the effectual 
 guidance of their wills and affections. It is very plain that 
 tear of God and dependance on his assistance, together with 
 a humble trust in his mercy and a sense of their own unwor- 
 thine*s, were, m many instances, the niliiij; principles of 
 ttose, whosaAvas it were ' through a glass darkly." 
 
 hensions
 
 SERM. XII.]] Conduct of Josiak. 175 
 
 hensions of the evil of sin; and demonstrates his 
 heart-felt concern on account of it by a suitable 
 behaviour. Sin itself produces, in his mind, so 
 much grief, that he is never disposed to murmur 
 against the Lord for punishing it. He has a 
 real reverence for the word of God, which testifies 
 the divine displeasure against all unrighteousness; 
 and he is zealous for Christian doctrines, because 
 they ALONE point out right views of holiness, 
 just directions for the obtaining of it, and the 
 way of deliverance from wickedness of every 
 kind. In fact, there are but two sorts of charac- 
 ters in the world; those who serve God, and those 
 who serve him not. These two sorts, it now 
 remains, that I should state and distinguish, and 
 speak a word of promise to the one, and of 
 threatening to the other, according to the divine 
 oracles. 
 
 1 . There are some, in every age, whom God 
 has reserved to himself from the corrupt mass of 
 mankind. These, feeling the sinfulness of their 
 own nature, and knowing the divine purity, and 
 what they and their fellow creatures ought to be, 
 weep and lament for the iniquity of the times. 
 They shew a just sorrow for sin, and a serious 
 apprehension of divine judgments against it. 
 They cannot object to the threatenings of the 
 divine word, nor amuse themselves with unfeel- 
 ing criticisms on sin. It is to them the most 
 serious evil, and calls forth the most afflicling 
 sensations of which they are conscious. Nor can 
 they easily shake off the trouble of their mind, 
 or rest till an heart-felt acquaintance with Jesus 
 Christ, as the Physician of diseased souls, gives 
 them relief. He speaks peace to his people, 
 and heals the broken in heart, To such persons 
 
 human
 
 176 Tlic Character and [SERM. XII. 
 
 human life would be intolerable, but for this 
 remedy. Their joy in Christ however, even in 
 this life, besides their prospects of eternity., sur- 
 passes all the best joys which others know. If you 
 then resemble Josiah in character, Josiah's God 
 is yours. " I also have heard thee, saith the 
 Lord/' lie will comfort and strengthen you. 
 Your end shall be peace. In due time God will 
 remove you from this vale of tears, and you 
 shall be pained with sin no more. Be followers 
 of them who, through faith and patience, inherit 
 the promises; and comfort one another. You 
 Lave reason to rejoice, for God is with you. 
 
 '?. But there are many without feeling, with 
 respect to sin, though they are not scandalous 
 offenders. The sight of a world lying in wick- 
 edness never gave them sorrow; and they are 
 not grieved at their neighbour's sins if they do 
 not suffer from them. They are ready to feel 
 any injury done to themselves, and that exces- 
 sively; but they have no regard for the honour of 
 God, nor care how his kingdom succeeds in the 
 world. Neither do they love the souls of their 
 Brethren. They can amuse themselves with the 
 vices and follies of men So far from being 
 concerned for the sins of others, they are callous 
 even with respect to their own. They can soon 
 shake off any momentary pang of conscience to 
 which they may be subject on that account, and 
 the threatening* of God's word they regard not. 
 They charitably hope that these threatenings will 
 never be executed: But lei it be observed, that 
 srcii charity will not stand good, till the deter- 
 minations of Scripture shall be reversed : " Let 
 Cod be true, but every man a liar." 
 
 To
 
 SERM. XII.] Conduct of Josiah. 177 
 
 To conclude. Josiah's piety could not save a 
 people, the measure of whose iniquities \vas full; 
 and though Noah, Daniel, and Job were found 
 in a land ripe for destruction, they could but 
 deliver their own souls by their righteousness. 
 Reflect upon this, ye profane and ungodly sinners, 
 and break off your sins by repentance. The 
 piety of others will not save you; for no man 
 may deliver his brother. In the day of wrath 
 and perdition of ungodly men, you cannot escape 
 unless you are found in the number of those 
 penitent sinners who have humbled themselves 
 before the Lord, and obtained mercy through 
 the blood of Christ. 
 
 N SERMON
 
 SERMON XIII. 
 
 LOVE OF THE BRETHREN, AN EVI- 
 DENCE OF A STATE OF SALVATION. 
 
 i JOHN iii. 
 
 We know that we have passed from death unto 
 life, because ice love the Brethren : He that 
 loveih not liis brother, abide ih in death. 
 
 THE Apostle gives us here one proof, or 
 evidence, of a regenerate state, namely, the 
 love of the Brethren ; and adds a positive decla- 
 ration, that the want of this love is a sure token 
 of an unregenerate state. " We know that we 
 have passed from death unto life,, because we love 
 the Brethren : he, that loveth not his Brother, 
 abidethin death." 
 
 There are three terms in this sentence that 
 deserve our particular attention, DEATH, LIFE, 
 and the BRETHREN. My intention is to lay 
 the plain scriptural meaning of them before you, 
 in order to a clear exposition of the sentence, 
 and conformation of the doftrine it contains. 
 The use of it, with respecl. to consolation, in- 
 struction, and correction, will afterwards unfold 
 
 itself
 
 SERM. XIII.] Love of the Brethren. &c. 179 
 
 itself to us. To proceed then in the due order 
 of things. 
 
 1st, Here is plainly a state of DEATH spoken 
 of, out of which the Apostle knew tha, himself, 
 and those, to whom he wrote, had been delivered. 
 Their love of the Brethren evidenced this. " We 
 know that we have passed from death unto life, 
 because we love the Brethren." Whatever be 
 intended accurately by the term DEATH, it is 
 obvious, at first sight, that it means a most 
 dreadful and miserable state; somethinglikewise 
 that is common to mankind in general, and from 
 which no outward forms or professions can 
 deliver a man. This state of death commenced 
 the moment that Adam transgressed. In the day 
 he ate of the forbidden fruit, he died. As the 
 Lord threatened, so it came to pass. His tem- 
 poral death was not indeed infli61:ed till some 
 hundred years after; but his spiritual death, 
 which is the misery spoken of in my text, 
 commenced with his sin. In Adam all men thus 
 died; became "alienated from the life of God ;" 
 were esteemed "children of wrath;" were de- 
 prived of the divine image and communion, and 
 rendered as incapable of love to God and delight 
 in heavenly things, as a dead man is of the 
 functions of animal life. This kingdom of spi- 
 ritual death has a sovereign, " the god of this 
 world*/' the devil. Those who remain, till 
 temporal death, in his service, are afterwards 
 with him reserved unto the judgment of the 
 great day, which will terminate in death and 
 punishment everlasting. 
 
 But it pleased God to provide a Saviour, his 
 only Son: and " he that hath the Son hath 
 
 * 2 Cor. iv. 4. 
 
 X S LIFE/ 1
 
 180 Love of (he Brethren, [SERM. XIII. 
 
 LIFE/' as " he, that hath not the Son hath not 
 LIFE." And it is further affirmed by St. Paul, 
 that, " when Christ*, who is our LIFE, shall ap- 
 pear, then shall yealso appearwith him inglory.' r 
 Now this life, which he merited, and freely 
 bestows upon all who receive him, is exactly 
 the contrary of the state of death. There is in 
 it, by necessary implication, an entire recovery 
 from the evils of death: The pardon of sin, the 
 restoration to the favour of God, and the im- 
 parting of a divine nature, created of God in 
 righteousness and true holiness, are all included 
 in this precious gift of spiritual life. Then the 
 soul lives again, when Christ by his Spirit lives in 
 it. The issue is the love of God and of heavenly 
 things, maintained in the heart, ever improving 
 here, and through all eternity. In this commu- 
 nion with God consists real happiness; and the 
 perfection of this communion in the next life 
 constitutes the bliss of heaven. 
 
 Now let us take up the Apostle's words, and 
 consider them. "We know that we have passed 
 from death unto life." It seems then there is 
 such a thingas the knowledge of salvation to be 
 attained in this life. Indeed all real Christians 
 either have attained, or are seeking It. And 
 man maybe said to be saved, when he has passed 
 from death unto life; from Adam to Christ; 
 from sin to holiness; from communion with 
 Satan to communion with God; from the curse 
 of the law to the freedom of the Gospel ; from 
 condemnation to pardon and peace with God. 
 Without this change, wrought in the soul here, 
 we are well assured there can be no acquittal 
 from punishment hereafter, Marvel not, Bre- 
 thren, "ye must be born again." But, you will 
 * Colos. iii. 4- 
 
 say,
 
 SERM. XIII.] An Evidence of, &"c. 181 
 
 say, How shall we thus pass from death unto 
 life ? To answer this question scripturally is the 
 first and most pressing office of a Preacher of 
 the Gospel ; for unless we do actually pass from 
 deatn unto life, all our religion will be found 
 vain and nothing worth : it is all pharisaical pre- 
 tence: itisall an external dressingand varnishing 
 of a man, internally dead and corrupt, for the 
 deceitful purpose of giving him the appearance 
 of li'e. Will any persons here suggest that real 
 spiritual life may be obtained by beginning to 
 Jove the Brethren ? Alas ! you forget that if, by , 
 nature, you be dead to God as you surely are, 
 you CAN have no love of the Brethren till you 
 are first restored to this very spiritual life which 
 you profess to be seeking. 
 
 Therefore, the first thing, necessary for us to 
 know is, that we are thus spiritually dead, void 
 of goodness, righteousness, and strength, inca- 
 pable of being saved by any thing we do. No 
 man can come to Christ without this conviction. 
 But whoever is thus convicted, Jet him attend 
 to what our Lord himself says. " Verily, verily, 
 I say unto you, he that heareth my word, and 
 believeth on him that sent me, hath everlasting 
 life, and shall not come into condemnation, but 
 is passed from death unto life." Thus if our 
 JLord's authority can be of any weight with 
 regard to the question, " how are men to pass 
 from death unto life ?" it is answered simply, 
 " by believing in him." The penitent, in self- 
 despair, looks to him; attends to the promise of 
 free salvation from guilt and sin made, through 
 him, to a lost, dead, world; puts in his claim 
 according to the invitation, and actually receives 
 the life of God in his soul. In the very act of 
 N 3 . believing,
 
 182 Love of the Brethren, [SERM. XIII. 
 
 believing, even the moment he is brought to 
 receive Jesus ashis entire Saviour, and not before, 
 he passes from the wretched bondage of Satan 
 to the happy freedom of the children of God, 
 " from death unto life." Mark this, O ye that 
 feel your need of Christ, and come unto him for 
 lite. The Lord warrants, commands, incites, 
 and he will not fail to help you. 
 
 Now, and not before, the man is a Christian, 
 and furnished with a living principle of good 
 works. Faith works by love : first, by the love of 
 God: then, by the love of the Brethren. This last 
 is the evidence of conversion insisted on in my 
 text, and to this we will confine our attention. 
 The only question that will need discussion here 
 is, who are the Brethren. I believe it is com- 
 monly thought that by the Brethren are meaut 
 mankind in general; and so persons easily per- 
 suade themselves they are good Christians, on 
 account of that natural humanity and affeclion 
 toward their fellow-creatures, which, though 
 ami a le in itself and useful to society, has no- 
 thing in it decisively Christian ; nay, it may and 
 does exist in numbers, who not only are not 
 Christians, in the Scripture sense, but who have 
 an utter enmity against Christianity. 
 
 It is worth our while then to consider this 
 point : because if we think the love of the Bre- 
 thren means only humanity of temper towards 
 our fellow-crcaturesin general, we shall certainly 
 understand nothing at all of this whole Epistle, 
 whose main subject is love, that pure and holy 
 Jove which is shed abroad in the heart of every 
 true convert. Numbers will and do unhappily 
 think they have the marks of real holiness who 
 Jiave not one grain of it. By the love of the 
 
 Brethren
 
 . XIII.] An Evidence of, &c. 183 
 
 Brethren is meant here, and elsewhere in Scrip- 
 ture the love of true Christians, who are living 
 members of Christ's body, I am at a loss how 
 to arrange the Scripture proofs of this assertion ; 
 they multiply on all sides. Let the reason of the 
 case speak. Man being dead in .sin, and hating 
 holiness by nature, cannot in that state love a 
 true Christian as such. But when any one be- 
 comes partaker of a new nature through faith 
 in Christ, then in this, as in all other instances, 
 being a new creature, and all things becoming- 
 new to him, he can love the children of God,on 
 account of their holiness. 
 
 Here is then a decisive evidence of a change, 
 of a passing from death to life. Well might the 
 Apostle say, " We know that we have passed 
 from death unto life, because we love the Bre- 
 thren: he that loveth not his brother, abideth 
 in death." For here is a temper wrought in the 
 soul, which could not exist but in consequence 
 of a saving change. Common humanity can be 
 no such evidence. Men, converted or not con- 
 verted, moral or immoral, Jews, Turks, or Infidels, 
 have this : and some of the vilest and most pro- 
 fligate of men have yet been remarkable for a 
 compassionate, generous, temper. What clearer 
 proof, then, can you desire that the love of the 
 Brethren means not that love .of our fellow- 
 creatures in general, usually called humanity, 
 but the love of the children of God, since the 
 former sense would make the Apostle give an 
 insufficient evidence of con version, and the latter 
 sense alone renders the evidence palpably and 
 incontestably strong. 
 
 The analogy of Scripture-language requires 
 
 his sense. Any person in distress mav be railed 
 
 N i- vour
 
 184 Love of the Brethren, [SERM. XIII. 
 
 your neighbour, as appears by the parable of the 
 good Samaritan, and is, therefore,, entitled to the 
 relief ofa fellow-creature. But the word Brethren 
 constantly, in the New Testament, rt-specls the 
 relation that subsists between Jesus and all his 
 Brethren, who have all one common Father in 
 Heaven. " He is not ashamed to call them 
 Brethren." He did so, when he ascended into 
 Heaven, saying, " Go tell my Brethren, I ascend 
 unto my Father and your Father, unto my God 
 and your God." ' Whoever," says he, " shall 
 give a cup of cold water to you, because ye 
 belong to Christ, verily he shall not lose his 
 reward. In the last judgment-day, this same 
 evidence of conversion, the love of the Brethren, 
 makes a distinguished figure. It is not said it 
 
 . 
 
 will then be inquired, what acls of humanity 
 have men done to their fellow-creatures in gene- 
 ral ? For, though the want of these will prove a 
 man unconverted, yet the performance of them 
 will never prove that he is a Christian. 
 
 Mistake not, Brethren. You may do a thou~ 
 sand acls of benevolence to your fellow-creatures, 
 merely frotn humanity, and yet, having no love 
 to Christ in what you did, be ranked on the left 
 hand among the goats at the last day. The acls 
 of kindness insisted on inMat.xxv. at that awful 
 process, are such as will decisively prove a love 
 to Christ himself; such as he can say were done 
 to himself, because done to the least of his Bre- 
 thren, real lovers of him, out of regard to him, 
 and for his sake. But Jesus never calls Men in 
 general his Brethren. In truth, men are to be 
 ranked into two classes, as opposite as possible, 
 the children of the wicked one, these surely are 
 not Christ's Brethren, and the children of God, 
 
 those
 
 SERM. XIII.] An Evidence of, Sfc. 185 
 
 those who in this life were reconciled and con- 
 vened to God through faith in Jesus, and these 
 surely are Christ's Brethren. The reason, why 
 these acls of kindness, don? to the children of 
 God, will be insisted on, is the same as that 
 which leads the Apostle, in the text, to men- 
 tion the love of the Brethren as an evidence of 
 conversion; because, this love proves a love of 
 Christ, and consequently a reception of his sal- 
 vation, and a title in him to glory. The word 
 used in Scripture for the unconverted is (C the 
 world." This term is constantly employed by 
 St. John, through this Epistle, as opposed to 
 Brethren. In the verse before my text, he says, 
 " Marvel not, my Brethren, if the world hate 
 you." It is to be expecled they will, because 
 they hate God, whose divine nature is in you. 
 " If ye be reproached, says St. Peter, " for the 
 name of Christ, happy are ye;" it is a proof that 
 *' the spirit of glory and of God resteth upon 
 you." And how naturally does St. John add 
 here another proof of their having passed from 
 death unto l : fe, namely, their love of those 
 Brethren who were hated by the world. 
 
 If I have been tedious in explaining the 
 text, I may say, c< ye have compelled me." 
 This and most other important Gospel truths 
 are so little understood in our day, or rather so 
 vehemently contradicled, that a bare assertion of 
 a Scripture truth would to many appear a most 
 strange unwarrantable thing; and therefore it 
 seems necessary to stop the mouths of gainsay- 
 ersby a detail of scriptural arguments. 
 
 On the whole, then, the sense of my text is 
 this. St. John, speaking of himself and all real 
 Christians, and Christianity is still the same 
 
 thinn
 
 186 Love of the Brethren, |_SERM. XI[f, 
 
 tiling now, and to be attained exactly in the 
 same way as it was then, observes, that, though 
 like other men, under the curse by nature, and 
 in a state of spiritual death, they had obtained, 
 through faith in Jesus alone, a happy change to 
 the favour and communion of God, with a title 
 to heaven ; that the love of all the fellow-mem- 
 bers of Christ's body, who had obtained the same 
 change, which love they felt in their breast for 
 his sake, and expressed in their conduct, was a 
 proof, whereby they knew they were in possession 
 of this change ; and, that their faith had been real 
 and lively ; that whatever pretensions men might 
 make to conversion, yet if they loved not the 
 Brethren, they were plainly destitute of that 
 faith by which the soul is converted, and that, 
 consequently they remained under the curse, 
 and alienated from God. And now, to make 
 use of the doctrine ; we have here, 
 
 1st. Very comfortable matter of evidence to 
 the children of God, whereby they may see 
 their interest in the covenant of grace, and the 
 reality of their faith in him. Do you iind your 
 a flections drawn out towards those who appear to 
 you to love Jesus Christ ? Do you delight in 
 their company and conversation ? Can vou say, 
 with David, '' I am a companion of all them 
 that fear thee, and that keep thy precepts?" 
 Are you dissatisfied with the conversation of those 
 who know not the Lord? And do you cheer- 
 fully cast in your lot among those, who arc "the 
 suit of the earth," notwithstanding you maybe 
 despised for so doing by worldly people? Is it a 
 pleasure to you todo them good: Can you give 
 rhem your very heart ; and are the.se the associates 
 with whom you could wish to spend your Kror 
 
 nit;
 
 SERM. XIII.] An Evidence of, &c. 187 
 
 nity ? Do you rejoice in their welfare; grieve in 
 their afflictions ; bear them upon your heart in 
 prayer to the Lord ; view them as Brethren, as 
 one with yourself; would you rather sutler afflic- 
 tion with the people of God than enjoy the 
 pleasures of a sin 'or a season, in connection witli 
 the ricn and the mighty ? If this be vour case, 
 the Lord Jesus has knit their hearts and yours to 
 himself, and to one another, in the bandsoflove. 
 He has given you to love them on his account, 
 which you could not do, unless he loved you, 
 and you loved him. 
 
 Take comfort then. This is an evidence of 
 vour interest in Jesus, which the word of God 
 allows, and warrants you to make use of, and 
 to rejoice in Cultivate this spirit of love to 
 the Brethren. Let it increase in vigour and 
 power, by an assiduous discharge of all the 
 duties you owe them. Let it produce patience 
 and long-suffering, forbearance and forgiveness. 
 Be willing to do them good with all the faculties 
 of your mind, body, and estate. Consider ; 
 these are to be your friends and intimates for 
 ever: with these vou trust and hope to spend a 
 happy Eternity. How near your relation ! One 
 common Father in heaven ; one common elder 
 Brother even Jesus ; one common Holy Spirit 
 influencing you all. How sweet and comfort- 
 able; how holy and heavenly ; how durable and 
 permanent is this connection ! 
 
 Make advantage of your interest in Christ, 
 when evidenced to you. Plead his promises. 
 All the promises, yea " all things are yours, and 
 ye are Christ's, and Christ is God's." 13e earnest 
 then for fresh supplies of faith and love, out of 
 Cftnsts fulness, that you maybe enabled to 
 
 enjoy
 
 188 Love of the Brethren, [SEKM. XIII. 
 
 enjoy the communion of saints. Your zealous 
 indignation against sin, spoken of in my last 
 discourse, is not a more sure token that you are 
 delivered from the tyranny of sin, than your 
 love of the Brethren is a proof that you are a 
 Brother, an heir of God, and a joint heir with 
 Christ. Though you should be deceived some- 
 times, and take those for Brethren who are not 
 living members of Christ, this alters not at all 
 the evidence of conversion, since your love for 
 them was on account of a supposed relation to 
 the common Saviour, the head of the Church. 
 Rejoice then, O lovers of the Brethren, and 
 take care lest, by a false humility, you stifle the 
 evidences of divine love already afforded. You 
 should labour to be clear in the tokens of grace 
 received, else how can you be thankful, as, 
 surely, you ought to be, for the mercies ot 
 your God ? It well becomes the just \Q be 
 thankful. 
 
 2d. And now let me address those who. have 
 their portion in this life. In vain do you pre- 
 tend to this love of the Brethren, as an evidence 
 of your real Christianity, whoneverexperienced, 
 nor sought after, that mighty change, expressed 
 in the text, of passing from death unto life. 
 This you understand not, and in your ignorance 
 you despise it. There needs no other proof that 
 you abide still in death. It is one property of 
 men, in a state of nature, not to be sensible of 
 the misery of their condition. This mark, alas! 
 suits you too well. You are Satan's bondslaves, 
 without either love of the Brethren or any other 
 Christian quality; and you are willingly delud- 
 ed so as to think that all is well with you. 
 
 But
 
 SERM. XIII.] An Evidence of, &"c. 189 
 
 But what think you of this passing from death 
 unto life ? Is it not as necessary now as formerly? 
 Are not men still born in sin ? Can the ceremony 
 of external baptism avail, when we see the sub- 
 jects of it too generally growingin wickedness, as 
 they grow in years ? Can this change pass on any 
 persons without a change of dispositions ? Must 
 not there be a sense of the misery of the natural 
 state, before men will desire to be delivered 
 from it ? What a condition then are you in, who 
 have always thought well of yourselves? Oh! 
 pray for a right knowledge of your state, that 
 you may seek to Christ for this change. To sup- 
 pose you have any such evidences of real 
 Christianity, as love of the Brethren, till this 
 change has taken place, would be as absurd, as 
 for a man to pretend he has got in his harvest 
 before the seed is sown. 
 
 And here, beware how you expect to procure 
 this change on account of the value which you 
 affix to the performance of any duties whatsoever. 
 Do not suppose you can MERIT it by als of love 
 to your fellow-creatures. This is mistaking evi- 
 dences for conditions of Salvation, the grand 
 fundamental error of modern Divinity. I will 
 once more repeat the true manner ofpassing from 
 death unto life, laid down by our Lord. "Verily, 
 verily, I say unto you, he that heareth my word, 
 and believeth on him that sent me, hath ever- 
 lasting life-, and shall not come into condemna- 
 tion ; but is passed from death unto life." 
 John v. 24. Go self-abased to this Saviour, and 
 make haste to perform the first duty of the 
 Gospel, by believing in him forall your salvation. 
 Then shall you find its happy cffecls in causing 
 you to love the Brethren, 
 
 And
 
 WO Love of the Brethren, [SERM. XIII, 
 
 And now consider seriously what has been not 
 only asserted, but, I think, proved, concerning 
 the nature of this love of the Brethren. Have 
 your only motives hitherto been such as these 
 that follow ? " I relieve the distressed, because I 
 pity them as fellow-creatures; it gains me a good 
 character; it will be a step to procure me heaven ; 
 it will atone for my sins." Alas ! then you have 
 not a grain of Christian charity. Pity and huma- 
 nity are motives innocent and amiable; but if 
 AI.ONK, they are ruinously defective. The other 
 motives of self-interest, either for this life or the 
 next, are fundamentally wrong in themselves. 
 Did you ever know what it was to relieve any 
 man from such motives as these, namely, " He 
 belongs to Christ, therefore Hove him. I cannot 
 
 O 
 
 tlo too much for my Saviour, who has freely saved 
 me. I love the man; for he has in his disposition 
 the lovely image of my Sauour; he is a man of 
 real holiness." Pretend not to any love of th* 
 Brethren till you begin to be influenced by these 
 Scriptural motives. 
 
 But further: you not only do not love the 
 Brethren, but you IIATK them. There is no- 
 other term which so exactly expresses your tem- 
 per of mind towards them. Your humanity, it 
 is true, may prompt you to do them a kindness 
 in distress, and your good sense may teach you 
 to respect their social good qualities, but you 
 may still discover your hatred of them by this 
 mark: There is something within you, ever 
 prompting you to censure their strictness, their 
 singularity, or their faults; so thai you are con- 
 tinuallv inclined to blame them as earning 
 
 * ^ 
 
 matters too far. If you could adjust the account 
 truly, even you who have a partial respecl for 
 
 the
 
 SERM. XIII. An Evidence of, &V. 
 
 191 
 
 the children of God, you would find your love 
 of them was only the love of them as men, and 
 to be accounted for from motives of humanity, 
 and that enmity still remains in your heart 
 against them as Christians. 
 
 How easy then is it to shew that you have not 
 this evidence of conversion, the love of the 
 Brethren, who hate and persecute them altoge- 
 ther! A million of benevolent a61s to your 
 fellow-creatures may prove you to be humane, 
 generous men. Your contempt and aversion to 
 God's people proves you, notwithstanding, to 
 abide in death, and to be the slaves of sin. 
 May you see yourselves by these marks, and 
 learn to repent and believe the Gospel, that 
 iniquity may not be your ruin ! 
 
 SERMON
 
 SERMON XIV. 
 THE DOCTRINE OF PROVIDENCE, 
 
 MAT. x. 29, 30. 
 
 Are not two sparrows sold for a farthing ? 
 And one of them shall not fall on the ground 
 without your Father. But the very hairs of 
 your head are all numbered. 
 
 THE directions and encouragements which 
 our Lord, through this Chapter, gives to 
 his disciples, are plainly meant to be of a far 
 more extensive nature and influence than the 
 particular occasion on which they were delivered, 
 which was the sending forth of his twelve dis- 
 ciples to preach in the cities of Judea. This, 
 their first commission, was only temporary; and 
 in the execution of it they were,probably,exposed 
 to no very extraordinary sufferings. Their Mas- 
 ter was well acquainted with the infirmities of 
 human nature, and in his compassion judged it 
 expedient that his Apostles should gradually be 
 inured to hardships in his service We are, 
 therefore, always to remember, that the rules 
 of lovingtheir Lord above all things; of denying 
 themselves and folio wing Christ; and the conse- 
 quences of the Gospel insetting men at variance 
 one against another, so that a man's foes should 
 
 be
 
 SERM. XIV. j Doctrine of Providence. 193 
 
 be those of his ownhous!iold;and other thoughts 
 of the same kind, do plainly extend the meaning 
 of the precepts of the Chapter to all ages and. 
 places, where the Gospel of Christ is professed, 
 and give rules both to pastors and to people. 
 
 Almighty God, it is observable, never sends 
 men out on arduous and difficult services, but he 
 fits them with motives, and supplies them with 
 strength adapted to the occasion. In every age, 
 and under the least trying circumstances, to be a 
 truly faithful Christian requires a wisdom, and a 
 courage, and a patience more than human. 
 Those who have no zeal, no life of religion ; but, 
 content with formsand namesjive as worldly per- 
 sons do, can have no true notion of these difficul- 
 ties. They may be tempted tothinL that the rules 
 of the Church are confined to the Apostles, or at 
 least to Missionaries going to preach among Ido- 
 laters. And too many, who profess some religion, 
 among ourselves, though littledisposed to encou- 
 rage or assist faithful Ministers, are ready enough 
 to lay all the load of service and suffering on them, 
 and to suppose that, as laymen, they need only 
 profess Christianity ,in some general manner, with 
 a decent moral behaviour, and never thinkof the 
 duty of rebuking sin, of instructing their house- 
 holds, of confessing Christ, and of giving a 
 decided testimony of their love of the Lord Jesus 
 before all the world. If they <Jid, and it is 
 what they ought to do, they would have 
 evidences and consolations of divine grace-very 
 different from what they now have, while they 
 mix with the world, and are eager after its pro- 
 fits and luxuries, like others. But then they 
 would bear a cross and a burden of which now 
 they have no idea. Along with that cross and 
 
 O burden.
 
 194- The Doctrine [SERM. XIV. 
 
 burden, however, they would feel a need of the 
 divine motives and supports, for which all who 
 truly serve God, have constant occasion. What 
 THESE are, so far as the text sets them forth,, 
 for the encouragement of true Christians, under 
 every kind of trial, in every age, I hasten now 
 to consider. 
 
 They arise from the practical consideration of 
 the doclrine of a universal Providence; from a 
 firm belief that a wise and gracious Creator exer- 
 cises over all his creatures a most coinplete and 
 decisive superintendence; and further, that in 
 regard to his faithful servants he so orders and 
 over-rules every, the smallest event, that in the 
 stri61e;,t sense "all things work together for good 
 to them that love God*." Our Lord directs his 
 disciples to put their entire trust in this kind, 
 providential, superin tendency : Consider how 
 extensive it is: Two sparrows are sold for a 
 farthing, yet not even so insignificant a trifle as 
 one of these shall fail to the ground without your 
 Father: Dismiss all your fears and anxieties : 
 " Ye are of more value than many sparrows." 
 
 God is the Father of all true disciples and 
 followers of Christ, not merely by creation,- 
 for so he is the Father of all his creatures, but 
 he is THEIR Father in a peculiar sense: he has 
 bestowed upon them " the adoption of chil- 
 drenf" on account of the merits of his own 
 beloved Son : he is perfectly reconciled unto- 
 them : he makes all things, that happen to them, 
 contribute to their spiritual improvement, and 
 render them litter for heaven; and 'lastly, he is 
 preparing for them everlasting mansions. This 
 same gracious God and Father permits not a 
 ; Horn. viii. 28. t Epi.i; .-.. i. 5. 
 
 sparrow
 
 SERM. XIV.] Of Providence. 195 
 
 sparrow to fall till he himself has decided upon 
 its existence: And well, therefore, may we con- 
 ceive that the minutest and most trifling things 
 belonging to his servants are under his particular 
 care and observation : Well may they in patience 
 possess their souls, while they reflect that the 
 Providence of their God is particular, special, 
 minute; and that no one thing is left out of the 
 account. Not a hair of their heads shall perish. 
 The great comfort of this to a true believer is 
 evident. He, who walks by faith, not by sight, 
 sees God in every thing that befalls him. No 
 one thing is left to chance. What we call triflin 
 
 . . 
 
 things are frequently very important: And it is 
 well knoxvr. how often the most important things 
 are brought about through means which appeared 
 little, and which otherwise we should have 
 thought of no sort of consequence. The infer- 
 ence is this, All that a true believer has to do, 
 is to please his God in his walk, through life, by 
 a sincere endeavour to do HIS will in all things, 
 neglecting no lawful means of avoiding evil, or 
 of promoting good. It is his duty to be " wise 
 as a serpent, harmless as a dove;" and dismissing 
 all careful anxiety, to be resignedand composed 
 in the midst of difficulties, as if no difficulties 
 existed, knowingthatevery thingrespeclinghim- 
 selfis determined by his Father's Providence. Do 
 not you see how divinely comfortable, and how 
 well supported must be the minds of those, who 
 truly believe the existence of thisProvidence ; and 
 who confide in it for all their present and future 
 happiness? Such persons consider themselves as 
 under the conduct ofaheavenlyFather, of infinite 
 wisdom and goodness, who cannot do otherwise 
 than promote their interest by the best means ? 
 
 o 2 But,
 
 196 The Doctrine [SEKM. XIV. 
 
 But, take away thisdoclrine of Providence, how 
 gloomy,, how wretched the state of men ! What a 
 condition is that, wherea man is to livens it were 
 by chance, tossed about in the dark, without 
 hope; a poor frail mortal, amid t a thousand 
 perils ? No wonder, if persons thus neglecting 
 the doctrine of Divine Providence are unfitted 
 to bear even the common evils of life; and, 
 much more, those trying hours of danger and 
 persecution which may happen for Christ's sake. 
 
 1. The subject of the text being generally 
 opened, I have something more to say byway of 
 illustrating the Scripture-doctrine ofProvidence, 
 and then, 
 
 2. I may speak a little to two sorts of persons 
 
 concerning it. 
 
 1 . It is become exceedingly fashionableamong 
 us to deny or to lessen the notion of Divine Po- 
 vidence. It is one of the growing evils of the 
 times. Men endeavour to cause the Holy One 
 of Israel to cease from before them*, and to 
 make God a cypher in his own world. Nature, 
 fortune, fate, chance, any absurd or unmeaning 
 supposition, rather than the only and true God, 
 shall have the credit of being the cause of every' 
 thing that befalls us. It may seem incredible 
 how low we are fallen, in this respect, in this 
 dark age. For I shall venture tc call it a dark, 
 not an enlightened age; because we are fond of 
 darkness, in our most essential concerns. We 
 desire to live without God in the world: And 
 the devil and all the powers of darkness love to 
 have it so, in order that men may serve the 
 prince of darkness with all their might. Never- 
 theless, most assuredly the Lord is King, and the 
 
 * Isaiah xxx. 11. 
 i earth
 
 XIV.] Of Providence, 197 
 
 earth may be g'ad thereof. It com forts the hearts 
 of true believers, particularly in the present 
 gloomy season of affairs, to think that the Lord 
 is King, and will do all things well, and that the 
 gates of hell shall not prevail against his Church. 
 The distinction between a general and a par- 
 ticular Providence, as though God made the 
 world like a machine, and then set it a going, 
 and took no care of it afterwards, but left all to 
 some general laws, without his interference, has 
 no warrant from Scripture. If SPARROWS, if 
 HAIRS of THE HEAD, be under his special Provi- 
 dence, what can be exempt from it ? No one 
 thing is left to chance. God is never reduced to 
 such a condition as to be surprised or disap- 
 pointed. He orders all things, suits all the mo- 
 tions of mankind to one another, has steady ends 
 in view, and never fails of those ends. Hence you 
 may pray to him under particular trials; and if 
 it be done in faith, with reverence and resigna- 
 tion to his will, you may comfortably expe6t he 
 will hear you, and certainly he will answer your 
 prayers in some way to your profit. David 
 prayed that God would turn the counsel of 
 Ahitophel into foolishness, and it was so. This 
 is indeed to make the Lord to be God, near 
 and present unto us, and not like an idol, or 
 the gods ofEpicurus, who took no care at all of 
 human affairs. lie, who would understand this 
 subject more fully, if his taste is at ail regulated 
 by the word of God, and if Christ and salvation 
 are at all precious in his eyes, would do well to 
 read the historical part of Scripture over with 
 this view. 
 
 \Vhit ! have further to lay before you., o i this 
 very important subjecl, shall con.sist of a few 
 
 o 3 striking
 
 198 The Doctrine [SERM. XIV, 
 
 striking fa&s with some hints suggested by them : 
 for indeed, it is not by general reasoning, but 
 by a detail of what has really happened in the 
 world, that the dolrine of Providence is best 
 understood. 
 
 From the very beginning of the world the 
 Providence of God appeared. Man was not left to 
 chance. The nature of his situation in the garden 
 of Eden, and the consequences of obedience or 
 disobedience were signified to him ; and Provi- 
 dence never faiLd to convince him, that the 
 Lord was his Law-giver and his King; and that 
 nothing could escape HIS penetration. The flood s 
 which God in his wrath brought upon the world 
 of the ungodly, and the particular preservation 
 of Noah, strongly inculcate the same doclrine of 
 Providence. The most minute things concern- 
 ing those that love and fear him, appear from 
 this history to be ordered by the Lord. The 
 preservation of Lot in Sodom, and the destruc- 
 tion of the ungodly cities of the plain by firq 
 and brimstone, are recorded, as instructive monu- 
 ments to all ages. They shew that "the eyes 
 of the Lord are upon the righteous," and that, 
 with HIM, sin is no slight matter; but, that 
 if men persevere in it, without repentance and 
 humility, they call down from heaven the most 
 signal display of divine vengeance. The same 
 lesson is taught both in the punishment of hard- 
 hearted Pharaoh and his people, and also of the 
 seven nations ofCanaan, who lived in the most 
 filthy abominations. Have WE learnt that Je- 
 hovah has failed since that time in power, and 
 in rrs love of justice and purity ? Or do we 
 beli-ve what was lately said in that country, 
 ^e contempt of Providence we seem tobetoo 
 
 ambitious
 
 SERM. XIV.] Of Providence. 199- 
 
 ambitious of imitating, " that God is now 
 grown too old to govern the world?" What ! 
 " * Hast thou not known, hast thou not heard ? 
 that the everlasting God, the Lord, the Creator 
 of the ends of the earth, fainteth not, neither is 
 weary ? there is no end of his understanding." 
 It is an awful truth, that the God of the Scrip- 
 tures is patient far beyond our narrow thoughts, 
 and that he exercises great long-suffering; but, 
 in all ages, abused patience becomes at length, 
 a holy indignation; and one of the most useful 
 lessons of the subject before us is, that wicked 
 men, though prosperous for a time, may be 
 assured that it will not always be thus; that God 
 will come with vengeance on the wicked when 
 the measure of their iniquity is filled up ; and 
 that particularly in the world to come his wrath 
 wili smoke against them for ever. 
 
 Through the extreme depravity of our fallen 
 nature, even in the early times of the world, un- 
 godly sinners uttered hardspeechesagainstGod; 
 and Enoch, before the flood, was inspired to 
 prophesy that the Lord would come to execute 
 vengeance on his despisers, and to convince those 
 who used these hard speeches against his Divine 
 Majesty. Alas! how has this very same hardened 
 and fearless spirit increasedoflate yearsamong us! 
 and how do the words of Scripture seem to strike 
 against a rock, while proud hearts scorn and neg- 
 lecl them : But, whethermen will hearor forbear, 
 they shall know that there have been prophets 
 among them. The same God who brought a Hood 
 on theold\vorld,and who rained fire and brimstone 
 on Sodom, and who also plagued proud Egypt 
 *vith its hard-hearted King, and who destroyed 
 * Isaiah xl. 28. 
 O *
 
 200 The Doctrine [SERM. XIV. 
 
 the abominable Canaanites, this same God ever 
 lives, r.nd never grows old or weary : His eyes are 
 upon the nations, and all the ways of particular 
 persons. That man must have rendered himself 
 stupid beyond measure by his wickedness, who 
 cannot see, that the same Glor ous and Holy 
 God is at this time, by his Pro\idence, punishing 
 the nations all around tor their contempt of his 
 name and word, and Sabbath and holy laws, and 
 particularly for their contempt of his Son Je 
 through whom he offers life and salvation to 
 sinners, and whose blood is so shamefully de- 
 pised by multitudes of nominal Christians. 
 
 The stories I have mentioned are old stories 
 indeed, but authenticated by every mark of 
 credibility; and the wisest and most learned men 
 have shewn this so fully, that modern infidelity 
 can only answer by a sneer, a jest, or a cavil. 
 Feel it then, yc Sabbath-breakers, ye libertines, 
 ye drunkards, yedcspisers of God's Holy Word. 
 His eyes are upon you*, his Providence mu>t be 
 against you, while you remain impenitent ; for 
 he is unchangeable. Sooner or later he will make 
 a dreadful example of you, rich or poor, without 
 respecl of persons, as he did of the wicked of old; 
 and I would to God ye were disposed to tear 
 and tremble before the axe be laid to the root ! 
 But this is not much to be expecled of many. 
 It is rather expecled of us, most unreasonably, 
 that we should apologise forutteringsevere truths. 
 If, like Elijah, we be " very zealous for the 
 Lord God of Hosts," men are apt to think us 
 harsh and uncharitable, when a little reflection 
 might convince them, that greater proofs of 
 genuine charity cannot possibly be given, than 
 are implied in these honest, fervent, repeated, 
 Amos ix. 8. 
 
 exhor-
 
 SERM. XIV.] Of Providence. 201 
 
 exhortations to the care of the soul. Oh ! the 
 times of insensibility ! What ;;n awful thing it is 
 for men to h;..ve long heard Scripture-truth in 
 vain ! But I leave these warnings -with you : T 
 can do you no good, if you believe notser ou.-3y 
 the Providence of God : Nevertheless, it is at 
 your own peril if you despise them. 
 
 But this subject of Providence has a cheer- 
 ful aspect, as well as a terrible one. I see Noah. 
 Abraham, Isaac, Jacob, Joseph and his Brethren, 
 led step by step, with fatherly care, in the minutest 
 articles, by Divine Providence. The last in- 
 stance, that of Joseph and his Brethren, is parti- 
 cularly descriptive of the sublime and comfort- 
 able doctrine before us. Look at men and means. 
 You see the sons of Jacob, in *he height of 
 malice and envy, persecuting a pious youth. 
 And none but a person mi i v discerning the hand 
 of God., secret but unerring, gentle but invin- 
 cible, could reconcile his mind to the dark scenes, 
 in which, fora time, wickedness seems to triumph, 
 and real goodness to suffer unregarded. But the 
 mystery is unravelled. The subordinate actors, 
 the Midianitcs who brought Joseph into Egypt, 
 and Potiphar's wife who vilely asperses him, are 
 made subservient to the designs of Providence. 
 " It was not you that brought me hither, but 
 God," says the once suffering, now prosperous 
 Saint. It was a scene of much mercy to the house 
 of Jacob, though in the course of it, the Brethren 
 are humbled and made to feel the baseness of 
 their conduct. " Whoso is wise," says the Psal- 
 mist, "will ponder these things, and they shall 
 understand the loving kindness of the Lord."" 
 This is his concluding reflection on the lorth 
 Psalm, which richly opens to us the counsels of 
 
 God,
 
 <J02 The Doctrins [SERM. XIV. 
 
 God, in his dispensations, to travellers, mariners, 
 persons brought to the grave by sickness, and 
 others. There is an end, worthy of God, an- 
 swered by these dispensations; and men, brought 
 low by affliction, and applying by prayer to the 
 Lord for forgiveness and mercy, are delivered. 
 Then is fulfilled what is written, " Call on me 
 in the time of trouble, so will I hear thee, and 
 thou shall praise me." The very highest and 
 most prosperous, such as Sennacherib and Nebu- 
 chadnezzar, to shew what was in them, \vere 
 suffered to proceed awhile, in such over-bearing 
 pride, as we could never have patience to endure. 
 But Jehovah, at the fittest season, brings them 
 down : and if men were not insensible to his 
 handy-work, if they would but study the lan- 
 guage, in which the Almighty Governor of the 
 world has been pleased to .speak to his subject: 
 creatures, they might, in many instances, and to 
 all practical purposes, read the Providence of 
 God, as plainly as if they saw the Lord face to 
 face; and as if the whole of his dealings were 
 perfectly an object of sense. 
 
 And, in Scripture-history, this Providence is 
 equally displayed in kingdomsand large commu- 
 nities, as it is in single familiesandsingiepersons. 
 Time would fail to set forth the instances of each. 
 The particular providences concerning Moses 
 and Daniel shew his hand as exactly careful and 
 interposing, as the whole dealings of God \\ith 
 the chosen race of Israel. Miracles, visions, the 
 manifest agency of angels, are commonly shewn 
 us in the Old Testament. The canon of Scrip- 
 turewr.snot then completed. But since the word 
 of God is finished, and the everlasting Gospel i;> 
 on record, the same universal Providence is 
 
 carrying
 
 SERM. XIV.] Of Providence. 203 
 
 carrying on in a more secret manner. Still how- 
 ever, God has given us such abundant proofs of 
 hH^overnmento; the\Vorlding:?neral,andofhis 
 care of the Ch arch in particular; and has revealed 
 to us such repeated discoveries., that "of him, and 
 througn him, and to him are all thir.gs, and that 
 the counsel of the Lord shall stand, and the 
 thoughts of HIS heart from generation to genera- 
 tion; " that it were highly unreasonable to sup- 
 pose, that, in these latter days, God has left the 
 world to shift for itself. After having shewn us 
 how he has supported it for ages, can it be ima- 
 gined that God is not the same yesterday, to-day, 
 and for ever ; or that men are not as helpless 
 now, and as much needing the Divine Providence 
 as formerly ? That we may not fall into this 
 error of the wicked, we must take heed to the 
 AVORD, the invaluable legacy of God to mankind. 
 This is the glass by which God is sierdily to be 
 seen, and by this key we are to open the dark 
 thingsofProviclence,and to learn constant lessons 
 of practical utility. 
 
 But miserable, dark, helpless sinners, as we all 
 naturally are, we have need to look on God in 
 Christ, that we may behold him with comfort; 
 for out of Christ he is a consuming fire. And it 
 may well be supposed, that the steps of Provi- 
 dence would be remarkable concerning theLord 
 Jesus, in all things which concerned him. The 
 longstrain ofeventsand circumstances concern- 
 ing the Messiah, predicted in the Old Testament, 
 and fulfilled in the New, point out to us a con- 
 stant interference of Providence. Though HE 
 was crucified by wicked hands and slain, yet " it 
 was by thedeterminate counsel and fore-kno\v- 
 Jedge of God." In another place it is said, they 
 
 " fulfilled
 
 204 The Doctrine [SERM. XIV. 
 
 " fulfilled all that was written of him." The 
 affairs of the Church of Christ are also the con- 
 stant objects of providence; and this, the last 
 Book of Scripture, the Revelation of St. John, 
 distinctly teaches us. What has been done for 
 the Church, from the age in which St. John 
 lived to the present time, and also what will be 
 done, are there recorded. It is not so dark and 
 unintelligible a book: as many are pleased to 
 represent it. There are various parts of Scrip- 
 ture considerably more difficult. It would be 
 one of the best employments of studious and 
 reading persons to attend to it from beginning to 
 end. With the assistance of the labours of learned 
 men, and the lightsof history, the greatest part 
 may be made intelligible to judicious, well-dis- 
 posed, dispassionate, persons. This book de- 
 monstrates that God's Providence does, and ever 
 will, take care of his Church. In the darkest 
 passages it is also interspersed with the plainest 
 and most precious rules of faith and patience; 
 nnd il particularly inculcates the all-important 
 doctrine of justification by faith in Christ alone, 
 and the momentous, inestimable, consequences 
 of his atoning blood: and lays open the joys 
 and triumphs of the Saints in heaven. 
 
 But as there is no where more precious com- 
 fort of true humbled believers than in this book, 
 so in no parts of Scripture are there more terrible 
 denunciations of Divine Wrath against unbe- 
 lievers, idolaters, and " whosoever loveth and 
 inaketh a lie*;" and all who despise or neglect 
 the salvation of Jesus Christ. Here hell is opened 
 in its horrors, and heaven displayed in its 
 charms; the depth of misery and the height of 
 
 *- Key el. xxii. 15. 
 
 joy*
 
 SERM. XIV.] Of providence. 2o5 
 
 joy. God's Providence,, in its history, from the 
 beginning of the world to the end, is closed in 
 this book, and it is then added, "he that is holy, 
 let him be holy still; and he that is filthy, let 
 him be filthy still." 
 
 I won Id now speak a few words by way of 
 application. And O that it may be to the 
 deep and profitable conviction of every indivi- 
 dual, who says to the Almighty, "depart from 
 us*," and who impiously asks, " howf doth 
 God know ?" After all the evidence that God is 
 constantly giving of his government, and all the 
 illustration, which he affords of it from Scrip- 
 ture, is it for you to say, " things come by 
 chance?" See you no hand of God in anything 
 that befals yourself, or your family, or nation, 
 but ascribe your good success to your own merit, 
 and your bad success to fortune ? How stupid 
 and senseless is it for men, maintained and pro- 
 tected by the King or Kings all their days, to 
 notice nothing of his dealings? Shall we admire 
 the works of art in our fellow-creatures, and the 
 skill of wise and able persons in arduous affairs ; 
 and shall we neglect to observe the works of the 
 great Artist ; of infinite Wisdom ? 
 
 But it is not my business only to shew how 
 foolish, but also how wicked and ruinous this 
 neglecl of Divine Providence isto men! Sinceit 
 has grown among us to a height beyond the ex- 
 ample of former ages, I may appeal to yourselves 
 Hath not vice also, within your own memorie c , 
 increased more and more ? When God makes an 
 example of a wicked man, by punishing him in 
 the natural consequences of his vices, is it not 
 usually, reckoned uncharitable among us, to 
 * Job xxi. 14. t Psalm Ixxiii. 11. 
 
 make
 
 $06 The Doctrine [SERM. XIV. 
 
 make a single reflexion on the hind of Provi- 
 dence ! \Vhat does all this pretended charity 
 amount to. btit to the exclusion of God from his 
 own world ; and does it not lead men to magnify 
 themselves in their own eyes, and to diminish in 
 their thoughts the evil of sin,andalmost to forget 
 that a God exisis? But how miserable are your 
 prospers ! At present, whatever comforts you 
 may have, they do not arise frompiousti, oughts 
 of your Maker. You have no lively faith in 
 him. You may perhaps be cheered for a short 
 time, in a false way, by prosperity; by the gra- 
 tification of your lusts and passions; by want of 
 thought; by dissipated company; by good 
 health, and a plentiful flow of animal spirits : 
 But how long will all this continue? And if you 
 should die in the midst of your vanities, what 
 a sad scene will be unfolded? In hell to lift up 
 your eyes being in torments, and then to know 
 and feel the wrath of that God whom you have 
 despised through life, and whose laws you have 
 constantly broken, what a prospect is this ? 
 
 Suppose you should live to an advanced age ; in 
 that case, your comforts will die before you. 
 The days will come, when you shall say, " I 
 have no pleasure in them." Health will decay, 
 spirits will flag, cross events in life willmakeyou 
 feel your wickedness. In this trying state, the 
 real Christian has a God to go to ; you have 
 none. Conscience tells you that God is your 
 enemy; and you have not a right to expect any 
 thing from him but wrath. That grand scene 
 of Providence, which orders the affairs of the 
 whole world, and of every single person in it, is 
 all against you; and death, and judgment, and 
 eternal misery are yoflrprO8pels. Are these 
 
 things
 
 SEEM. XIV.] Of Providence. 207 
 
 things trivial in their nature ; or will any wise 
 man, in the contemplation of them, find matter 
 for jest and merriment ? Will they lose their ter- 
 ror at their approach by your slighting them at 
 a distance ? Will they not then more fiercely 
 torment you ? Say not that godliness leads to 
 melancholy. No; the reverse is the truth: godly 
 men have that which cheers them in their saddest 
 hours; and you have that which at times strikes 
 your heart like a dagger in your gayest moments. 
 Hence among such as you, self-murder is no 
 very uncommon crime. In proportion as men 
 forget the do5trinj of Providence, their tempta- 
 tion to this basest of sins grows stronger and 
 
 O O 
 
 stronger; and therefore it is observable, that in 
 the land of our enemies, of late years, as they 
 have shaken off the thought of God's Providence, 
 self-murder has been so common that they were 
 obliged to check it by new and extraordinary 
 regulations. 
 
 Will you proceed thus to the end unmoved r 
 Oh ! take that proud heart to task, and bid it 
 soften. Desire to burst that bubble of pride and 
 false honour, that enchantment of false pleasure, 
 which leads you captive at present. At length, 
 retire from company, and spend some leisure time 
 alone in secret meditation ; and call each day upon 
 v our conscience to do its office. Examine your 
 accounts, and see how they stand between God 
 and you. Then bend those stubborn knees, so 
 unused to prayer, and endeavour to bring that 
 worldly mind of yours to a work, of whichitknows 
 so little, to humiliation and confession ofsin. If 
 you scarceknow at first what to pray for and how 
 to pray,because you are so perfectly unused to sup- 
 plication., help yourselves by the Psalms, by the 
 
 Book
 
 203 77,6 Doctrin^ SsiiM. XIV. 
 
 Book of Common Prayer, by other sound forms 
 of prayer, till you become furnished v\ith pro- 
 per ideas, and Know, what is indeed the right 
 method for secret prayer,, how to pour forth 
 some real fet-lings of your hearts before God. 
 Speak to him in the name of his Son Jesus : 
 Venture in that way, till you gain by experience 
 some practical knowledge of God and his deal- 
 ings with men. Provoke him not to anger by 
 continuing still to live in any known sin; and 
 make it your object to SEEK, that you may 
 FIND him before you die. 
 
 Christian believers, the subject of this discourse 
 speaks to you nothing but comfort. All your 
 trials, temptations, crosses, inward and outward 
 sufferings are ordained in number, weight, and 
 measure, by your God. Surely, he values you 
 more than many sparrows ; and, if " the very 
 hairs of your head are all numbered," what is 
 there of your minutest concerns that is not 
 ordered by the Providence of God ? He it was, 
 who directed the first circumstances of your Con- 
 version by the influences of his Spirit. He 
 ordered the Scripture-passage, the Sermon, the 
 Book, the Occasion, the Friend, whatever it 
 ^vas, by which you were first awakened to real 
 seriousness and godly concern. His Providence 
 has been with you, watched over you, and 
 continued to supply you with pardoning and 
 sanctifying grace. He has delivered you from 
 many snares ; and you can recount main sea :ons 
 in which he has, particularly, ailbrded you help- 
 and comfort. What remains but to be cheer-* 
 i'ul, and patient, and submissive to his will? 
 " He shall guide you by his counsel, and after 
 that receive you to glory." 
 
 SERMON 
 
 "
 
 SERMON XV. 
 
 FAMILY INSTRUCTION, REOOM- 
 " MENDED FROM THE EXAMPLE 
 OF ABRAHAM. 
 
 GENESIS xviii. 19. 
 
 For I know him, that he will command his 
 children, and his houshold after him, and they 
 shall keep the way of the Lord, and do justice 
 and judgment ; that the Lord may bring upon 
 Abraham that which He hath spoken of him > 
 
 IT is a very honourable character which the 
 Lord here gives of Abraham, the father of 
 the faithful. He is, in truth, one of the most 
 eminent saints of Scripture, and is particularly 
 proposed as the pattern of believers in all ages. 
 He was justified before God by faith, having 
 nothing whereof he might glory in himself, as 
 St. Paul careful!} and repeatedly assures us. But 
 being thus justiliedin Christ Jesus/ the promised 
 seed, in whom alone all the nations of the earth 
 should be blessed, he became a new creature, 
 and produced the works of the new creature. 
 This he did in an eminent degree, as in other 
 respects, so in this, for which the Lord makes 
 honourable mention of him in the text, namely, 
 
 P the
 
 210 Family Instruction from [SERM. XV. 
 
 the religious instruction and education of his 
 children and family. And the Lord in this 
 passage, admits him to a familiar converse with 
 himself concerning the destruction of Sodom ; 
 and observes that his religious care of his hous- 
 hold would bo attended with the very best 
 effects, the propagation of piety and justice to 
 posterity, and the fulfilment of the divine pro- 
 mises to them. 
 
 Thus far we see, in a very striking manner, 
 how the faithful discharge of this great duty of a 
 master of a family is esteemed honourable, by the 
 Lord himself; and how extensively beneficial to 
 mankind are its happy consequences in a variety 
 of ways. I dwell no longer on the particular 
 character and case of Abraham, but proceed to 
 pr.ess the duty on Masters of families among our- 
 selves, and this may conveniently be done by 
 staling and explaining several practical observa- 
 tions and directions. Parents and Masters are 
 peculiarly concerned in this subject: I wish they 
 may feel themselves so to be : Many weighty 
 reasons call upon them to attend to it. Here 
 is a pattern of great antiquity set before them, 
 highly commended by the Lord on this very 
 account ; and the benefit accruing to posterity 
 is described in the text as connected with the 
 discharge of the duty. Let me beseech your 
 attention, while I suggest to you some particular 
 and important branches of family education. 
 
 l . I would speak to Christian people, who are 
 Masters of families, and who have had some 
 experience ofthe power of godliness on their own 
 souls. You cannot but be sensible that it is as 
 much your duty as it was Abraham's, to com- 
 mand your children and your houshold after you* 
 
 to
 
 SERM. XV.] The Example of Abraham. 211 
 
 to keep the way of the Lord. Besides the same 
 general reasons, which may be laid before ALL 
 men, YOU have special reasons. You know the 
 value of godliness; the comfort of having a God 
 to go to in time of trouble; the benefit of a 
 Saviour and Mediatorto atone for your sins, and 
 of the quickening and sanctifying influences of 
 tbe Holy Ghost; and the hope of rest and glory 
 beyond the grave. I am sure, if this be the case 
 with you, you must have been beforehand with 
 me, in knowing it to be your indispensable duty 
 to instru'5l your children; and it is impossible, if 
 you truly fear God, but you must, in part at least, 
 have discharged this duty But I fear there is la- 
 mentably too little done in this way among us: it 
 is a work which requires labour, canv, attention, 
 much more industry and self-denial than is need- 
 ful for hearing the word ofGod, and attending di- 
 vine worship. When you set yourselves to it, you 
 find it requires an exertion of spirit, which the 
 slothfulness of nature in religious things does 
 not easily admit; and therefore many of you, I 
 fear, do far less than you might and ought to do 
 in this business. I shall, in a few particulars, 
 endeavour to assist the recollection, to promote 
 good intentions, and to be a spur to negligence. 
 The first thing I would mention to you is 
 family-prayer. It is doubtless, in itself, a reason- 
 able and highly expedient thing, that families, 
 who form little societies within themselves, 
 should in some solemn way own their dependance, 
 and acknowledge their obligations to the Lord 
 of the Universe. How is this to be done so 
 properly as by daily calling upon God in prayer 
 together? To you whom I am now addressing, I 
 need say no more, by way of recommending the 
 
 p 2 prac-
 
 212 Family Instruction from [SERM. XV, 
 
 practice. That it has grown so much out of use in 
 the polite world, cannot be to you a serious objec- 
 tion against it. What, ifthe higher classes of per- 
 sons, throughout Europe, are endeavouring more 
 and more to resemble the beasts of the field, if 
 like them they eat and lie-down to sleep, with 
 no reflection on their Maker or address to him ; 
 and further, if they are grown so proud, as not 
 to care for God, nor to fet God be in all their 
 thoughts, WE have not surely so learned Christ, 
 as, in a matter of thissort, to be in subjection to 
 them, or to be carried away by their example! 
 You think yourselves, perhaps, unfit to be the 
 mouth of your families in devotion: It is ac- 
 knowledged that many are unfit for such an 
 undertaking; and there are those who are for- 
 ward to attempt things for which they are not 
 qualified : But, we have good and sound forms 
 of prayer, which you may make use of on these 
 occasions. Surely, if you attend to this prac- 
 tice in a hearty, conscientious way, avoiding 
 an unmeaning, cold formality, which is the too 
 common bane of things of ihis nature, you may 
 expect the divine blessing to accompany it to 
 yourselves and your housholds. I fear the thing 
 itself is by no means so commonly practised as it 
 ought to be; and yet the time which it requires 
 needs not be long. How much more time is 
 often un profitably employed, let our consci- 
 ences say ! 
 
 2. Let Christian 'Parents attend particularly 
 to the instru6lion of the younger part of their 
 houshold. If you. yourselves are biessed with 
 spiritual light and comfort in religion, will you 
 withhold them, so far as in you lies, from those, 
 who have a nature evil from the womb, and <re 
 
 exposed
 
 S ERM . XV.] The Example of Abraham. 2 1 3 
 
 exposed to innumerable temptations on all sides ? 
 The evening of the Lord's day, while the chil- 
 dren of ungodly parents are running about the 
 streets, and learning and practising evil, is the 
 very time, Parents, in which you should more 
 especially instruct yours in the way of the Lord. 
 And your instruction, at these times, will be 
 likely to be attended with more effect, provided 
 they see you consistently zealous and hearty in 
 the work; not like mere actors, who play a part, 
 and, at other times, shew nothing of a religious 
 spirit. On the week-days, from time to time, in 
 various circumstances of life, you may often take 
 occasion to press on their minds the fear of God; 
 and it is impossible but their consciences must 
 be in some decree affected, if vour life and con- 
 
 O * -I 
 
 vernation, by its steadiness and consistency, prove 
 you to be in good earnest. 
 
 But if you have indeed their welfare much at 
 heart, you must tenderly watch over them with 
 respe6l to the besetting evils of their childhood. 
 Idleness must not be suffered in them. You will, 
 for conscience sake, inure them to labour. Re- 
 bellion also against lawful authority, cost you 
 what it may in feeling for their pain, you must 
 subdue by the rod, if it cannot be done by milder 
 methods. And take care to teach them distinctly ^ 
 the nature of strict honesty and punctuality in 
 their dealings. If they see you pleased with their 
 dexterity in actions not quite honest and just, 
 you will encourage them to proceed further ; 
 and dishonesty in little things may soon produce 
 very serious consequences. Forhowever trifling 
 the matter immediately concerned may be, the 
 affair itself of honesty in word and deed is inex- 
 pressibly serious, and so you should always repre- 
 p 3 sent
 
 214 Family Instruction from [SERM. XV. 
 
 sent it to them. I hope I need not exhort you 
 to guard them, from their earliest years, against 
 profane, filthy, and blasphemous language. It 
 is to be hoped they have no opportunity of 
 learning such under your roofs. 
 
 I mention two things more, Cruelty and Self- 
 ishness. Children from early life often shew a 
 propensity to both these; and so prove their evil 
 nature. Shew them what obligations they are 
 under to God for his mercy, and how necessary 
 it is that they should be merciful. And, instead 
 of instructing them with so very much anxiety 
 how to get and to keep money, and shewing 
 real anger or displeasure against them seldom 
 but for waste and extravagance, shew them 
 rather how to be generous and friendly. As 
 they grow in life, they will learn carefulness by 
 experience. Guard them, however, against evils 
 in both extremes; but take care, lest you teach 
 them to value this world much, and the next 
 not at all. 
 
 3. As your children grow up, if you have 
 laid a good foundation in their conscience by 
 storing their minds with the knowledge of the 
 law of God from the most tender years, you 
 may then proceed further, and endeavour to 
 lead them into the knowledge of the way of 
 salvation more distinctly. They will have done 
 so many things for which conscience will accuse 
 them, and have given such evident proofs of 
 their FALLEN NATURE, by the time they come to 
 the age of thirteen or fourteen years, that you may 
 venture to shew them more explicitly this great 
 truth, from their own experience. Always im- 
 press it on their minds, that they are sinners by 
 NATURE as well as by practice. Shew them that 
 
 the
 
 SEIIM. XV.] The Example of Abraham. 215 
 
 the proofs of this are to be found in every page 
 of Scripture. Tell them that experience and ob- 
 servation are continually proving the same thing. 
 Let them be informed, lamspeaking to those 
 who know themselves, that you also find 
 yourselves, by nature, evil, blind, helpless, and 
 guilty before God, Shew them that this is the 
 knowledge, which is to make men humble, and 
 modest, and poor in spirit, and fit to receive 
 Christianity. Convince them, by every means 
 in your power, that there must be an heartfelt 
 conviction of this, in order to the reception of 
 Christ ; and that pride and (he want of knowing 
 ourselves are the causes of all the mischief in the 
 world, and keep men from God. Let them 
 know how you yourselves found peace and re- 
 lief to your troubled consciences by JesusChmt 
 a 'one, and exhort them much to private prayer 
 for spiritual illumination, and shew them all 
 these things in connection with the word of God. 
 Try if you cannot make them reverence that 
 book, and lead them from early life to an ac- 
 quaintance with it. If you know any thing of 
 the pleasantness of wisdom's ways, by experi- 
 ence, you cannot but feel it your duty to shew 
 them the riches of Christ, and to recommend 
 him as a Saviour to them for their use and be- 
 nefit. Be unwearied in admonishing them, that 
 HE alone can make them happy, and that he is 
 willing so to do; and let them see how earnest 
 you are for their conversion, comfort, and esta- 
 blishment in real godliness. 
 
 4. The office of confirmation in our church, 
 \vereit rightly improved, might be of consider- 
 able benefit to the risinggeneration. Let parents 
 remind their children of it from time to time, 
 both those who are as yet too young for it, that 
 p-i they
 
 116 Family Instruction from [SERM. XV; 
 
 they may be prepared for future confirmation, 
 and those who have already been confirmed, that 
 they may consider the obligations it lays them 
 under. Though with too many it is a matter of 
 mere form, it may be turned to good account, 
 as I have known in some instances; and I ques- 
 tion not but various Ministers, who have attended 
 duly to the catechizing of youth, have found the 
 happy effects of it. But I am to speak here of 
 the duty of Parents concerning it. Let your 
 children know why they were baptized; what a 
 state of sin and guilt they are naturally in ; what 
 privileges of grace are offered them by Jesus 
 Christ; and what their duty is with respect to 
 these things. For instance, when you find them 
 tempted to follow the fashionable vanities of the 
 world, inform them that they are engaged, as 
 persons baptized in the name of Christ, and 
 also obliged by their own personal act, to re- 
 nounce the pomp and vanity of this wicked 
 world; and that if thousands follow these things 
 and desert their Master, that will be no excuse 
 for them to be unfaithful to their Saviour. On 
 this plan you may distinctly inform them what is 
 the real nature of Christianity, and how bound 
 they are, by the most solemn ties, to serve God 
 in the Gospel of his Son. Teach them particu- 
 larly to avoid a mere formal spirit in this work, 
 and not to rest satisfied till their hearts are im- 
 pressed with the importance and excellency of 
 the Christian religion. 
 
 So many are the snares, on all sides, laid for 
 youth, that no means should be neglected to 
 restrain them from walking in the broad way to 
 destruction. You, who have the light and com- 
 fort of the Gospel, are bound to perpetuate it to 
 
 posterity
 
 SERM. XV.] The Example of Abraham. 217 
 
 posterity if possible. Do what you can : De- 
 clensions and corruptions, I fear, there will be : 
 Nor is there a more pregnant proof of the entire 
 corruption of human nature than this, that after 
 all possible pains taken with youth, yet the life 
 and power of godliness seldom holds for two ge- 
 nerations together. Children may profess and 
 respect the same thing which their truly pious 
 parents did ; but seldom indeed do they keep up 
 the same simplicity and earnestness of religion. 
 Human nature too often returns to its original 
 state of corruption. If the life and power of the 
 Gospel appear in any particular generation, it is 
 well if, in the succeeding one, there be found 
 more than form and shadow. Whether a con- 
 siderable cause of this degeneracy be not, that 
 sufficient pains are not taken for the instruction 
 of youth, it behoves Parents most seriously to 
 consider. 
 
 Confirmation takes place at an age, when 
 the Passions are beginning to grow strong; and 
 just before the dangerous period of life, when 
 self-conceit, and headstrong self-will, and violent 
 passions, too often overpower every good prin- 
 ciple in the soul. Oh! how seasonable for 
 Parents then to be much in prayer for their 
 children, and to do all that in them lies to make 
 it a most serious and solemn a61. Good cate- 
 chetical instruction should not be spared. It will 
 be a dismal reproach, on professors of godliness, 
 to have heard sermon after sermon themselves, 
 and to have been remarkable for attendance on 
 religious means, while they have left their own 
 families uninstrucled in the fundamentals of re- 
 ligion. And, that many young persons do grow 
 up and remain in this ignorance, is but too plain. 
 
 For,
 
 218 Family Instruction from [$ERM. XV. 
 
 For, do not we see, from time to time,persons pro- 
 fessing godliness, and whose consciences have 
 been struck under the Divine Word, and who 
 have WALKED hopefully for a season, yet, in a 
 manner that may seem unaccountable, flying oft* 
 again into strange fantastic delusions, and for- 
 saking the solid instruction which they have had 
 for years ? These having itching ears, are ever 
 learning, and never able to come to the know- 
 ledge of the truth, changing their opinions and 
 their connections in religion, I had almost said, 
 as often as they change their garments ! They 
 are evidently without solid principles of any 
 kind : They have had no foundation : They 
 never thoroughly imbibed the principles of 
 the Christian religion : They never knew the 
 law of God well in all its parts and branches: 
 They know not the wickedness of their own hearts, 
 the grace of Jesus Christ, or the influence of the 
 Holy Spirit. Early instruction would be one 
 good means to prevent this shameful unsettled- 
 ness in religion, of which we have too much 
 cause to complain. A fantastic preacher would 
 meet with little encouragement from minds 
 which have been well-informed in tender years. 
 Such minds would find no entertainment either 
 from enthusiastical rhapsodies of the pulpit, O r 
 from whimsical books of religious delusion. It is 
 the ignorant, the shallow, and the empty who 
 are caught by these and similar temptations, 
 and ensnared before they are aware. 
 
 5. And are not YE bound to take care of the 
 religious education of youroffspring, O Parents, 
 YE, if any hear me, who live without the fear of 
 God before your. eyes? Yes, andyeshould learn 
 to feel your own wickedness and repent that ye 
 may be enabled to discharge this duty. Justly 
 
 may
 
 SERM. XV.] The Example of Abraham. 219 
 
 may many parents say to their children, "Alas ! 
 we taught you nothing that is good, and we set 
 you an example of ail that is evil." What a 
 meeting will ungodly parents and ungodly 
 children have in the next world ! How likely it 
 is that, iii everlasting torments they should mu- 
 tually upbraid and torment one another! This 
 is a dreadful thought ! 
 
 I must here add also the care due to appren- 
 tices and servants. Masters, they are committed 
 to you. It would be a practice fitter for a heathen 
 than a Christian land, to use them only for your 
 own gain and convenience, and treat them like 
 beasts of burden, as if they had notsouh. account- 
 able to God, and capable of eternal misery. 
 You stand, in this view, before Go J, as their 
 parents. It is your duty to see them instructed. 
 If you would be justly charged with cruelty, for 
 neglecTmg their bodies, much more for neglect- 
 ing their precious souls. We have institutions 
 for the education of poor, helpless, neglected, 
 children. '1 he utility of such things is evident. 
 The disorderly and scandalous proceedings in our 
 streets, and on the Lord's day most of all, shew 
 the want of instruction, as well as the growth of 
 indecency and licentiousness in both sexes from 
 very early life. You who are rich and prosperous, 
 and have made use of these boys as apprentices, 
 for your own purpose and advantage, may be 
 careless about all these evils; but you will find, 
 one day, that you will be called upon to give an 
 account of the means which you have used to 
 prevent them. These children are consigned to 
 you by Providence, and dreadful will be the ac- 
 count you have togive, if the ruin of their souls 
 be required at your hands. What pains do you 
 
 take
 
 220 Family Instruction from [SERM. XV. 
 
 take with your apprentices and houshold ser- 
 vants ? Do you catechize them yourselves ? Do 
 you carefully observe the rule of our Church ? 
 You will find it in the prayer book a little after 
 the catechism. " All fathers, mothers, masters, 
 mistresses, shall cause their -children, servants, 
 and apprentices, which have not learned their 
 catechism, to come to the Church at the time 
 appointed,and obediently to hear and be ordered 
 by the Curate, until such time as they have 
 learned all that is here appointed for them to 
 learn." Do you observe this rule with your 
 houshold ? Or do not some put their appren- 
 tices out to hoard at houses where they can learn 
 nothing good, and suffer them to wander about 
 thestreetsinthe indulgence of every sinful vanity, 
 without any concern how they act or what be- 
 comes of their souls, only being careful that they 
 attend theduties of their trade when required ? If 
 evils of this sort do not abound among us, I shall 
 rejoice : If they do, what shall I say of you ? 
 What hearts have those that a 61 thus! O love of 
 money, " thou root of all evil," what a hardener 
 of the heart art thou ! Shall I not remind such of 
 the rich man*, who lift up his eyes in hell, being 
 in torments ? And will you not blush, weep, 
 and abhor yourselves and repent? And shall any 
 men who act in this manner, boast of their zeal 
 for the Church of England ? Our Church has 
 many such hypocritical friends, who are her 
 greatest disgrace: Support the Church of Eng- 
 land with your prayers; your instruction of your 
 houshold; your zeal for her doclrincs ; your at- 
 tendance upon her ordinances; and, lastly, afford 
 yottr countenance to her faithful Ministers. This 
 * Li.kc xvi. 23. 
 
 is
 
 SRRM. XV.] The Example of Abraham. 221 
 
 )s the way to escape the character and the doom 
 of hypocrities. 
 
 6. And for an encouragement to you, Parents 
 and Masters, in the work of educating and in- 
 structing youth, though I dare not say that your 
 labours will be certainly attended with success 
 in their conversion, yet surely you have good 
 reason to hope for it. The language of Scrip- 
 ture in connecting believers with their children, 
 in such passages as these, "I will be a God unto 
 thee, and to thy seed after thee;" "the promise 
 is to you and your children," and the like, shew 
 that there is ground enough to entertain the best 
 hopes that the divine blessing will attend the use 
 of means so truly pious and Christian. And if, 
 after all, your endeavours should fail, you will 
 have done your duty, and the reward will return 
 to your ownbosom. If you never live to seethe 
 effect, yet the seed sown in early life, may spring- 
 up after many days, in a time of affliction per- 
 haps, when all probable appearances have va- 
 nished. Those who, for years, have been warned 
 to no purpose, may bethink themselves after- 
 ward, when the heavy hand of God is upon them, 
 how earnestly their pious Fathers or their pious 
 Mothers laboured for the good of their souls; 
 and what an ungrateful return they made for all 
 the kindness both of God and of their Parents. 
 And the turning of such souls to God, in their 
 latter days, has taken place to good purpose, in 
 various instances. 
 
 In this life the benefit of early instruction is 
 apparent. Some indeed are so thoughtless, so 
 stubborn, and perverse, that every advantage 
 seems lost upon them; and one scarce knows 
 how to suppose they could have been worse, if 
 even no pains whatever had been taken with 
 
 them-
 
 222 Family Instruction from [SERM. XV. 
 
 them. But in general, it is otherwise. In a 
 course of good discipline, habits of the best 
 kind are formed : the voice of conscience is kept 
 alive ; and religion is not despised and tram- 
 pled under foot. Prudence, decency, industry, 
 and social virtuesgenerallyflouri^hamong those 
 who are well educated : And hence though 
 many children of pious persons are far from 
 being truly converted to God; for to turn the 
 heart to the love of him is not to be effected by 
 the mere force of discipline, or the best habits: 
 It is of grace alone; yet an attentive observer 
 may remark that the children of such persons 
 are usually, at least, people of good or blame- 
 less morals, and often useful members or even 
 ornaments of human society. 
 
 How different is the case with the ill-educated, 
 experience abundantly shows. Indulgent Parents 
 who have taken a pride in externally decking 
 and adorning their children, and in introducing 
 them into company of various sorts; and who 
 have gratified them in all their fancies, and 
 suffered them to take their own course, and left 
 their minds unfurnished, and never inured them 
 to labour, may frequently read their own sin in 
 the punishment which has attended it. These 
 children are proud, idle, worthless, impudent, 
 extravagant, and headstrong. They despise you, 
 they treat you wiih contempt ; and the more 
 indiscreetly fond you have been of them, the less 
 do they regard you. Indeed they cannot bear 
 to be controuled in any p:.rt of their conducl, 
 and particularly in any article of expence. No- 
 body will deny that, in regard to n.any, this is 
 a true representation: Nobody can deny the 
 facl : We all see and lament the dismal prospect 
 
 which
 
 SERM. XV.] Tlie Example of Abraham. 223 
 
 which s?ems to be opening upon the rising gene- 
 ration. But there still remains a question, which 
 parents ought to put to their own consciences 
 most seriously and without evasion: "The 
 conduct of our children, it is true, is afflicting 
 to us beyond measure or description; but are 
 not we ourselves in a very high decree account- 
 ab e for their evil habits and evil practices ?" 
 Nowif conscience do itsduty, the answer, I fear, 
 must, in many instances, be, " Yes, you are 
 accountable: you would not take the trouble to 
 watch over and instruct your rash, incautious, 
 inexperienced offspring: you would not exert 
 your parental authority over them: To you ft 
 appeared a very cruel thing to correcl them." 
 So you have left them to be corrected by their 
 own wickedness and its consequences, in the 
 course of God's Providence; and you yourselves 
 feel the smart of bitter reflections. All humane 
 persons pity you exceedingly, but cannot help 
 you. May you hence learn your own sin against 
 God in neglecting their education ; and may- 
 others take warning from you to discipline their 
 children ! 
 
 How things are with the dregs of the poor, 
 is but too plain. The children of abandoned, 
 unprincipled parents, naturally learn and follow 
 every o\il ! and humanly speaking, thereseerns 
 no hope for them, except by the friendly aid of 
 charity-schools, or of similar institutions : The 
 benefit of which is so great ; and the meanness 
 of refusing to encourage and assist them, in those 
 who have it in their power, is so very culpable, 
 that I cannot repent of the severity with which I 
 have this day treated those who are guilty in these 
 respects. I wish they may tremble at the thoughts 
 
 of
 
 224 Family Instruction, <Sfc. [SERM. XV. 
 
 of death and judgment; and learn and feel at 
 length that they are accountable to God for the 
 use they make of riches. 
 
 Lastly, Having now seriously exhorted you 
 to imitate Abraham in commanding your house- 
 hold to keep the way of the Lord, I must very 
 briefly intreat you to consider, before all things, 
 whether you are keeping it yourselves. If you 
 pity not your own souls, you will not pity, you 
 cannot be expected to pity, those of your fel- 
 low-creatures, not even the souls of your own 
 children. No man will, to any great purpose, 
 discharge this duty, who neglects his own soul. 
 See its value; consider that Christ died for it ; 
 repent, and believe the Gospel. 
 
 SERMON
 
 SERMON XVI. 
 
 HAEAKKUK i. 3, 4. 
 
 For the vision is yet for an appointed time,. but 
 at the end it shall speak, and not Lie : though 
 it tarry, wait for it, because it mil surely come, 
 it will not tarry. Behold, his soul which is 
 lifted up, is not upright in him : but the just 
 shall lire by his faith. 
 
 IF we be enabled to see the full force of these 
 words, and to taste the real goodness of the 
 Lord,, as he has been pleased to discover himself 
 in this passage, we shall find no portion of the 
 sacredScrip tares more comfortable or instructive. 
 It is three times made use of in the New Testa- 
 ment. Only may the Lord, whose word it is, 
 open it unto us in its beauty and power, and 
 teach us the true use and exercise of that faith 
 by which the just shall live ! 
 
 We are by nature in a state of death. With 
 man, since (he fall, all is darkness and disorder. 
 It is by faith in the Redeemer that he lives, and 
 is restored to the true life of God in <c the inward 
 
 Q, man,"
 
 226 The Life of Faith. [SERM. XVI. 
 
 man*/' and* to the profitable and comfortable 
 exercise of all the faculties which God hath given 
 him. Light and wisdom, health and peace, joy 
 and strength, take possession of his soul, as soon 
 as it is ingrafted into Christ. It mounts upward 
 to God in faith; and, no longer stopping short 
 at earthly things, \vith a keen and eager eye 
 survcNba large prospect of the immeasurable- 
 riches of a happy Eternity. We will, 
 
 Jst, Endeavour to throw all the light upon 
 our subject, that is to be learnt from the Book 
 of Habakkuk: We \vill then call to our aid 
 those passages of the New Testament in which 
 the text is quoted : Ai.d, after having collccledall 
 the instruction and authority of Scripture that we 
 are able, we would, lastly, attempt, under several 
 suitable heads of application, to makesuchuseful 
 reflections, in the wav of advice, admonition and 
 exhortation, as may naturally arise from the 
 information we shall have obtained. 
 
 Habakkuk begins his prophecy with com- 
 plaining, " O Lord, how long shall I cry, and 
 thou wilt not hear ! even cry out unto thee of 
 violence, and thou wilt not save!" He is not the 
 only righteous man, whose faith, hope, and 
 patience have been weakened by the view of the 
 prosperity of the wicked, and the afflictions of 
 ihe godly. Asaph's sore trial on the same head 
 you may read in Psalm Ixxiii. But the Lord* 
 who means at length to bring those that love 
 him to complete eternal bliss, generally suffers 
 their faith to be much tried in thecouse of their 
 spiritual warfare. He knows what is fittest for 
 himself to do; and what is best for his people 
 
 * Rom. vii. 2'2. I delight in the law of God after the 
 mward man. 
 
 to
 
 i 
 
 SERM. XVI.] The Life of Faith. 227 
 
 to bear : He loves them no less on account of 
 the trials which he sees it lit that they should 
 undergo: At length, they shall see how all things 
 work together for their good*. 
 
 The Lord answers Habakkuk's prayers, by 
 a declaration of the vengeance soon to be in- 
 fli'Sled on his wicked countrymen the Jews, by 
 the Chaldeans. This contents not Habakkuk. 
 He now complains that " the wicked devoureth 
 the man that is more righteous than he!" The 
 Chaldeans are worse than the Jews ! " Shall they 
 therefore empty their net, and not spare conti- 
 nually to slay the nations?" After this second 
 complaint, ho says, " I will stand uoon my 
 watch, and set me upon the tower, and will 
 watch to see what he will say unto me, and what 
 I sh 11 ans> :er when I am reprovedf." Though 
 thero is a blamable mixture of impatience and 
 un jelief in hisgeneral conduct, nevertheless here 
 he deserves to be imitated. He does not, after 
 praying, forget the subject of his petition, as if 
 he trifled with God, like too many. He com- 
 poses himself to wait for an answer, as a guard, 
 that keeps watch on a tower. The Lord does 
 answer him, bidding him write the vision, and 
 make it plain upon tables, that "hemayrun that 
 readeth it." And accordingly there follows a 
 plain denunciation of divine vengeance tobein- 
 fliciedon the Chaldeans also, which takes up the 
 greater part of the second chapter. But it required 
 strong faith to believe that this proud, warlike, 
 successful people would ever be brought to ruin, 
 and the poor distressed people of God be deli- 
 vered from their hands. Therefore it behoved 
 Habakkuk not to be staggered by difficulties or 
 
 * Rom. viii. 28. + Habak, ii. 1. 
 
 Q 2 impro-
 
 I 
 228 The Life of Faith. [SERM. XVI. 
 
 improbabilities,, but to believe what he heard 
 from God, who cannot lie. Neither should he 
 be impatient : but consider that " the vision, 
 that is, the subjc6t of the prophecy, is yet for an 
 appointed time, but at the end it shall speak, 
 and not lie: Though it tarry, wait for it, be- 
 cause it will surely come, it will not tarry." 
 What I have threatened concerning the Chal- 
 deansshall be accomplished. Wait in patience. 
 Thou shalt find it so. " Behold, his soul which 
 is lifted up, is not upright in him : but the just 
 shall live by his faith." Faith is in its nature a 
 humble thing; the very contrary to pride. Thou 
 must submit to the word of God. Let not any 
 thing of man, his righteousness, his counsel, or 
 his strength be taken into the account. That 
 is the work of vain pride : such a heart is not 
 right with me. Wouldst thou be comforted 
 
 o 
 
 indeed, believe my word. Be humble like a 
 little child: and looking OUT of thyself to me, 
 behold me the Almighty, the living and true 
 God, and stagger not at my promises. Refrain 
 thyself and keep thy soul low. Do not exercise 
 thyself in great matters, which are too high for 
 thee : Let thy soul be as a weaned child, and 
 trust in the Lord at all times. 
 
 Such is the life of faith recommended by God 
 to his Prophet, as precisely suitable to the parti- 
 cular trial of his mind, spoken of in his first and 
 second chapters. But, as a medicine, however 
 valuable in itself, will not answer a valuable end 
 unless constantly applied, as circumstances re- 
 quire; so Habakkuk, like other holy men, would 
 findperpetual occasion to apply the same remedy. 
 Therefore the particularity of the expression 
 * live by faith" should be attended to. In truth, 
 
 we
 
 SERM. XVI.] The Life of Faith. 229 
 
 we are naturally in a state of death. By the 
 Redeemer a title to life was obtained for Ha- 
 bakkuk and all believers,, whether they lived 
 before or after our Lord's appearance on earth. 
 This life, which he bought for them with his 
 blood, is essentially a happy and a holy life : 
 And the blessed happiness and holiness, which 
 belong to it, are begun here; grow and advance 
 in degree; and after death are completed, and 
 continue through eternity. By faith it is received 
 and enjoyed all along. Neglect the use and 
 exercise of faith in the promises, and do what 
 you please besides, with a view to cure the raging 
 distemper of human misery, and you do nothing 
 to the purpose. So long as we are exposed to 
 corruption and temptation in thisimperfeclstate, 
 so long the best have need to live by faith. For 
 even when the Holy Ghost convinces a man of 
 the extensive purity and the stricl severity of the 
 law of God, and applies the condemningpower 
 of the commandments to his conscience, it will 
 often happen that in ternal principles ofsin, which 
 before were dormant, will now shew themselves 
 impatient of restraint; and break out in perverse 
 workings, and rebellious exertions; and thus the 
 recovery of spiritual joy and health, though begun 
 in the soul, will be impeded. So St. Paul, in the 
 7th chapter to the Romans, bitterly* laments his 
 evil nature, which was capable of being irritated, 
 by " that which was good," to discover still 
 greater strength of sin andgreater depths of ma- 
 lignity. Here is then the grand "secret of the 
 Lord," which is with them that fear him. It is 
 the life of faith, which conveys out of Christ's 
 fulness that astonishing power, wisdom, and 
 * See Rom. vii. 8. fo the end of the chapter. 
 
 Q " virtue
 
 230 The Life of Faith. [SERM. XVI. 
 
 virtue to the soul; that victory over the world, 
 the flesh, and the devil; that peace, joy, and love; 
 and that heaven on earth, of which the firmest 
 believer has the first enjoyment; but of which 
 every believer has a measure. This will issue at 
 length in a complete restoration of the health of 
 the soul. As to unbelievers, they may think 
 all is well with them. No small part of their 
 misery lies in this their want of feeling. But the 
 curse of sin is consuming them; and if they die 
 thus, their worm will not die, neither will their 
 fire be quenched, 
 
 How clearly then is the remedy of human 
 misery set forth to us even in the Old Testa- 
 ment; "thejust shall live by faith." You are 
 guilty, blind, miserable, corrupt; what is to be 
 done ? How shall you be happy ? A Saviour, a 
 Physician of the soul is set forth ; but how shall 
 I prevail on him to assist and deliver me? The 
 answer is, Believe in him : Receive him in all 
 his offices. Lost in your own view, depend on 
 him for recovery. What you look for at his 
 hands, you shall obtain : You shall have pardon, 
 wisdom, the peace of God, strength against sin, 
 true joy, and every thing that deserves the name 
 of GOOD. O Christianity! How glorious are 
 thine offers ! How little art thou understood or 
 regarded in the world 1 Did we know thee better, 
 did we feel the malady of our nature, and did 
 we apply the medicine, what a paradise would 
 even this corrupt world become ! What pro-, 
 specls of a happy eternity would gladden the 
 hearts of thousands ! But few believe, and 
 therefore few are holy and happy. 
 
 Now the grand objecl of this faith is the Lord 
 Jesus Christ,, as the satisfierof the Divine Law for 
 
 man
 
 'SERM. XVI.] The Life of FaMi. 231 
 
 man and the procurer of bliss to their souls from 
 his reconciled Father. In the New Testament he is 
 set lorthasalready come,and as having completed 
 hi> v/ >rk; in the Old he is only promised. 
 There ore, on this, as well as other accounts, 
 the hie of faith Jargins to be more clearly set 
 forth i i the former than in the latter. -Hearken 
 to$f r.ui, " I am not ashamed of the Gospel 
 ot Chnst: for it is the power of God unto salva- 
 tion, to every one that believeth. For therein is 
 rthe righteousness of God revealed from faith to 
 
 o 
 
 faith: ask is written, thejust shall live by faith/' 
 Rom. i. 16,17. The word Gospel signifies good 
 news. The news is of a Saviour. No other can 
 be called good news to sinners. The Saviour 
 becomes yours by believing, and is continued 
 yours in the same way : we set him forth to you, 
 praying you to accept him ; and as ambassadours 
 for Christ, as though God did beseech you by .us, 
 \ve pray you in Christ's stead, be ye reconciled 
 to God*. 
 
 Our text is quoted also in Gal. iii. 11. 
 " That no man is justified by the law is evident: 
 for, thejust shall live by faith. And the law 
 is not of faith. Christ hath redeemed us from 
 the curse of the law, that we might receive the 
 promise of the Spirit through faith." Living by 
 faith, then, is a state of dependance on Jesus as 
 a free Saviour, without any dependance on our- 
 selves. We renounce the best of our performan- 
 cesasa ground of hope. Christ's ottering is our 
 whole redemption from the curse ; and when we 
 are brought to this, we become real Christians; 
 and when we have learnt to put no trust at all in 
 our works, we become enabled, through the 
 
 * Cor. v. 2Q. 
 
 ft 4 assist-
 
 232 The Life of Faith. [Smi. XVI. 
 
 assistance of an invisible Saviour, to live a holy 
 life, and to do good works indeed, and not 
 before. 
 
 But this life of faith requires the exercise of 
 much patience. Observe then the third place 
 where our text is quoted, Heb. x. In the 
 latter end of this chapter, the Apostle observes 
 the happy effect which the assurance of faith rnd 
 on the minds of the believing Hebrews " Ye 
 tookjoy fully the spoilingof your goods,knowing 
 in yourselves, the expression is remarkable, 
 that ye have in heaven a better and an enduring 
 substance. ' Ye:, because they were still liable to 
 much suffering in this state, and it might please 
 God to permit them to belong exercised withit, 
 therefore, says he, " ye have need of patience ; 
 that after ye have done the will of God, ye might 
 receive the promise. For yet a little while, and 
 .he that shall come, will come, and will not tarry. 
 Now the just shall live by faith." 
 
 Thus that exercise of faith, in Habakkuk, 
 relating to the destruction of the Chaldean 
 tyranny, which required so much patient waiting 
 for, though sure to be accomplished at lei gth, is, 
 in nearly the same words, applied in the epistle to 
 the Hebrews, to the coming of our Lord Jesus 
 Christ to judge the world. That is the event 
 which is to complete the happinsss of the Chris- 
 tian : That is what the Hebrews are exhorted to 
 wait for in patient faith: And, by faith in this 
 Lord, and in full dependance on the word of his 
 grace, that he would come at length to deliver 
 them gloriously, completely, and everlastingly, 
 they were to live, and be fitted for all the sen ices 
 and 'sufferings to which they should be called in 
 thjs state of pilgrimage. 
 
 We
 
 SERM. XVI.] The Life Finth. 233 
 
 We nre now then prepared to set forth to you. 
 what a life of faith is. He who lives it indeed, 
 bca v . s JUST or justified by faith. It is in the 
 merit of the Lord Jesus alone that he is justified, 
 and glories,, and has full acceptance with God. 
 As to himself, he is a wretched sinner and under 
 a curse, being a child of w;ath by nature, even 
 as others. As he is divorced from his o\vn 
 righteousness, and submits to the righteousnessof 
 God, by faith of Jesus Christ, so also he ceases 
 from his own wisdom. He does good actions ; 
 for good works are the fruit which he naturally 
 prcducessincehewas grafted into Christ ; but he 
 TRUSTS not in them at all for acceptance with 
 God. He deliberates and ponders on his ways; 
 but he TRUSTS only in the Lord, whodirectcth 
 his steps, for a happv issue in all his affairs. In 
 himself he is blind as well as guilty; and Christ 
 is his wisdom as \vcll as ri^hteou.-ncss. His hap- 
 piness is that better and endurino substance laid 
 up in heaven, bought forhim at the price of the 
 blood of hisRedeemer; and to this happinesshe 
 received a sure title, as soon as he received him 
 for his Saviour. 
 
 As he expecls no great comfort here upon 
 earth ; and as the world, the flesh, and the devil 
 are against him, he is obliged to exercise patience, 
 till the coming of his Lord to t; : ke him, soul 
 ami body, into this state of perfecl happiness, 
 Though here he is burdened with various evils, 
 and though often by reason of the voice of his 
 groaning his bones cleave to his skin*, still he 
 waits in patient hope : for it is his triumph and 
 boast that his future bliss is of a perfect and en- 
 during nature; sure also and certain ; depend- 
 * See Psalm cii. 8. 
 
 ant
 
 234 The Lift of Faith. [$ERM. XVI. 
 
 ant on the grace of God in Christ ; a bliss, 
 for the obtaining which the promise and the 
 oath of God are engaged. 
 
 It is not any thing of a worldly nature that he 
 expecls to make him happy. Worldly things 
 are unsatisfying at best; and this world itself, with 
 the works thereof, will one day be burnt up. 
 Nor does he seek the favour of God by his own 
 worthiness. Those, who do so, may now, in 
 much ignorance, boast of their works, and fancy 
 they will be as admirable in the sight ofGod as they 
 are in their own. The believer knows that aday is 
 coming when tc all the proud shall be asstubble, 
 and when depart, ye cursed," will be the dread- 
 ful sound in the ears of all who build their hopes 
 oi acceptance on any foundation but JesusChrist 
 alone. The believer knows also that, as to him- 
 self, he has not one work to plead before God; 
 for sin mixes with all he does. Nevertheless his 
 crown of glorv is sure, because the righteousness 
 on which he builds is completed ; for he hasobtain- 
 cd precious faith in the righteousness of his God 
 and Saviour, the Lord Jesus Christ. As therefore, 
 the future bliss, which he looks for is perfect, 
 .certain, and everlasting, well may he wait for it 
 patiently; because, as the text says, " it will 
 surely come, it will not tarry." And what great 
 matterisit to wait foran eternal happiness, during 
 a tew years, it may be, of affliction and trouble. 
 
 The great hindrance of patience is pride. 
 Therefore " his soul, which is lifted up, is not 
 upright in him; but the just shall live by faith," 
 which gives all the praise to the Saviour. The 
 man himself ishumbled, as a sinner deserving no 
 mercy. Thankfully does he accept the inexpres- 
 sible kindness of his Saviour; and being thus 
 
 disposed,
 
 SERM. XVI.] The Life of Faith. 235 
 
 disposed, why should he deem it any great hard- 
 ship to wait patiently some little time l v >r the 
 accomplishment of the promises ! Moreover, it 
 pleases the Lord, to favour him, during the inter- 
 valofhisspiritual warfare on earth, with frequent 
 consolations, earnests of the happiness to be 
 hereafter enjoyed, and always to uphold him 
 with his support. But this also, it must ever be 
 remembered, enters into the idea of the life of 
 faith, namely, that heavenly things themselves 
 are what he aims at, and the happy end he has 
 in \ lew. Thence is he animated to run the ways 
 of patience and of holiness which leads to it. 
 
 On Christ he leans, as his all, every step of 
 the road; forso far he livesalife of faith, and no 
 farther. It is a great thing, to live as seeing the 
 God-man, trusting in, and loving him, above 
 all things. Those, that think faith in Christ easy 
 to be acquired, shew they know not what it is, 
 nor what Christ is, nor what they themselvesare. 
 To believe in Christ is the rarest and the highest 
 attainment of man. He, who does so, lives by a 
 dependance on a power out of himself, and loves 
 God and his neighbour as himself. Yet not he, 
 " but Christ liveth in him." Divine grace can 
 bring us to this life, the sweetest life of any on 
 earth ; and they that seek it shall find it, as well 
 as the eternal life in heaven. 
 
 Thus, if justifying faith be considered in its 
 nature and exercise, it includes, involves, or is 
 connected with, every grace and virtue you can 
 concieve. We have seen in it humility, patience, 
 thankfulness, love, wisdom, spiritual mortifica- 
 tion, heavenly-mindedness. The just man, living 
 by faith, lives as man ought to do : And none 
 but he lives comfortably, wisely, or safely. 
 
 1. Where
 
 236 The Life of Faith. [SERM. XVI. 
 
 1 . Where then, O men of this world,, whose 
 portion is in this life, where is your wisdom, 
 what is your employment, what is the great con- 
 cern that interests your affeclions ? I will not 
 spend time in telling you, what you will own to 
 be true, that neither riches nor pleasure can 
 make you happy. Your poor souls are covered 
 with all the evils of the FALL, and one door of 
 escape, one house of healing and refuge, one 
 Physician only is there for you. This Lord 
 Jesus Christ calls on you to come to him, and he 
 will restore you to a divine life. Come and put 
 your trust under the shadow of his wings. This 
 life of faith has present pleasures. It has actual 
 enjoyments often; and it has always the certain 
 hope of future glory. Do not linger because you 
 are not yet fit. You will never possess any good 
 qualities, pleasing in the view of God and his 
 Christ, till you believe in him. 
 
 2. O ye mourning penitents, who are weary 
 of the bondage of sin j and who find, by bitter 
 experience, that we cannotspeak peace to your- 
 selves by all the duties in which ye labour, set 
 yourselves seriously to learn the life of faith in 
 Jesus. Say, " Why art thou so cast down, O my 
 soul, and why art thouso disquieted within me? 
 Put thy trust in God ; for I will yet give him 
 thanks, who is the help of my countenance and 
 my God." I have the word of his grace in Jesus 
 to rely on. I will " say unto the Lord, thou 
 art my hope, and my strong hold, my God, in 
 him will 1 trust." What I see not, he will shew 
 and teach me. Let me only be patiently stayed 
 on him. He delighteth in mercy so much, that 
 his Holy Son died lor me when I was an enemy to 
 htm. The blood of Christ can cleanse from all sin. 
 
 Grace
 
 SERM. XVI.] The Life of Faith. 237 
 
 Grace abounds much more than sin hath abound- 
 ed. This is the true God and eternal life. He 
 rejects not me, but gives me as good a warrant 
 to make use of him as a Saviour, as any other 
 poor sinner that applies to him. Let me not 
 then refuse the proffered mercies of a gracious 
 God; and while I plead nothing but the blood 
 of Christ for my redemption at the throne of 
 grace, let me wait in patient, yet firm expecla- 
 tion, that I shall one day join the happy num- 
 ber of those who cry, " thou wast slain, and 
 hast redeemed us to God by the blood." 
 
 Confirmed believers, you see that by faitbit 
 is you live. Be moderate in your desires and 
 expectations in this world. If you look for perfect 
 bliss here, you look for it in vain. While you 
 live here, you must carry the Cross daily, and 
 deny yourselvas, and follow JesusChrist. " Watch 
 ye, stand fast in the faith, quit you like men, be 
 strong." Ifyou see the triumphingof the wicked, 
 and the oppression of the righteous, remember 
 the time of both is short. Take heed of disgrac- 
 ing the best of causes by murmuring against 
 God, by envying, or by recompensing evil for 
 evil. These things are expressly forbidden in 
 Scripture. Patience and prayer are the duties 
 to which you are called; and good for evil is 
 the return to be made by you for oppression and 
 injustice. You will have time enough, in a 
 happy eternity, to triumph and rejoice; where- 
 as " the joy of the hypocrite is but for a mo- 
 ment." 
 
 SERMON
 
 XVII. 
 THE CHARACTER OF SAUL 
 
 l SAM. xv. so. 
 
 Then he said, I have sinned ; vet honour me 
 now, I pray thee, before the Elders of mif 
 pe.o])le y and before Israel, and I urn again 
 with me, that I may worsldp the Lord tliy 
 God. 
 
 SAUL, the first king of Israel, speaks these 
 words. Before the affair of Amalek, stated 
 in this Chapter, he had given but too plain 
 evidences of a heart not right with God. He 
 was no idolater, but a constant worshipper of 
 the true God, in form at least, all his days. 
 He appears to have had always some idea of 
 serving God ; but then it must be in his own 
 way, by his own will, and in dependance only 
 on his own judgment. Thus, for instance, when 
 he was directed to wait for the prophet seven 
 days, he chose to sacrifice, at his own discre- 
 tion, rather than exercise faith and patience a 
 little longer. 
 
 But not to dwell on former scenes, the chapter 
 before us lets us into his true character very 
 completely. He received a positive direction to 
 
 destroy
 
 SERM. XVII.] The Character of Saul. 239 
 
 destroy Amalek and all their possessions. I shall 
 not spend time in -vindicating the severity of 
 the command. God knows how to punish sin in 
 his creatures; and they, who think the case of 
 Amalek hard, will doubtless think the case of 
 sinners being sent to hell still harder: Nor will 
 the same persons,probably, see, that, in the suffer- 
 ings of the innocent Jesus, mercy and truth met 
 together, righteousness and peace kissed each 
 other*. But " let God be true and every man 
 a liar." To measure him, by our short line, is 
 one of the evils of which Saul was guilty ; and 
 it is an unreasonable pride which, however it 
 may tempt and harass, can find no abiding place 
 in the heart of any truly humble person. 
 
 Saul performed the commission with great 
 partiality. What he approved of in it, he did ; 
 \vhatdid not suit with his reason, he left undone. 
 He destroyed the Amalekifes, but he spared the 
 best of the sheep and the oxen . It appeared to him 
 an unreasonable thing to waste so much property. 
 The command of God is sufficient reason to 
 an humble soul. A proud man is not content 
 with this. You must satisfy him with reasons, 
 or he will not obey. Saul, it seems, did not 
 think he had done much, if any thing, amiss. 
 He boasts, before Samuel, how well he had done. 
 He insists on it, that he had obeyed. He en- 
 larges on circumstances which made something 
 in his favour; and what was not quite right, he 
 thinks might well be excused, by his laying the 
 blame of it on the people, and because of the 
 very pious end of the disobedience, Cf to sa- 
 crifice-to the Lord thy God in Gilgal " Samuel 
 shews him what a poor thing sacrifice is com- 
 
 * Psalm Ixxxv. 10. 
 
 pared
 
 240 The Character of Saul. [ERM. XV If 
 
 pared with obedience; and that though he HAD 
 destroyed the witches out of Israel, as his story 
 tells us, his " rebellion \vasas the sin of witch- 
 craft;" and that though he did not bow down 
 to iciols, his " stubbornness was as idolatry." 
 
 The self will of a proud heart, which is deter- 
 mined to have its own way, and which will not 
 bend to God, though vanished with the forms of 
 true religion, and clear of gross idolatry, ranks a 
 man, on the same level, with an open worshipper 
 of idols. How slightly does this proud man 
 confess his guilt, after having defended himself 
 as long as he could with cavils and excuses ! In 
 the text, he owns he had sinned, but he adds, 
 " Yet honour me now, I pray thee, before the 
 elders of my people, and before Israel, and turn 
 again with me, that I may worship the Lord." 
 The prophet, who had a strong affeclion for 
 Saul, and mourned for him deeply beiore God, 
 complies; but he cannot reverse the righteous 
 sentence, which takes from him the kingdom of 
 Israel. And how little reason is there to hope, 
 that Saul will repent, while he is far more con- 
 cerned for his own honour and character, than 
 on account of his sin. He saw what a disgraceful 
 thing it would be in the eyes of the great men, 
 and oi his subjeds in general, for the prophet 
 to go away and leave him to sacrifice alone. 
 Samuel must attend him in ptiblick; pay him 
 re-specl. and own him; and the king and the 
 prophet must appear together as of the same 
 ivligion. So, I fear, it is no uncharitable con- 
 jecture to suppo;t,t hat this false-heartedforma list, 
 having been seen in public with the prophet,and 
 gone through, with pomp, some forms of prayer 
 and thanksgiving, afterwards forgot his sin, and 
 
 dismissed
 
 SERM. XVII.] The Character of Saul. 2-i 1 
 
 dismissed the burden of it from his mind. He 
 regarded man more than God, and his own 
 reasonings more than the will of his Maker. His 
 own corrupt desires he had no idea of mortifying 
 in obedience to the Almighty. 
 
 His future conduct, full of pride, obstinacy, 
 and rebellion against God, and ending in the 
 dreadful guilt of self-murder, speaks awfully to 
 the case of Pharisaic formalists, who would be 
 thought men of great virtue, while none are 
 farther from it, and who will scarce ever see 
 themselves sinful in any thing. Saul, in short, 
 seems the very picture of such characters, which 
 are very common in the world ! May God give 
 us eyes to see ourselves aright. We can often 
 perceive others to be Pharisees, without seeing 
 ourselves to be so. Yet what is more wholesome 
 than to find out our own evils, while there is 
 time to amend them? In every attempt of this 
 sort I am sensible how disadvantageously we pro- 
 ceed. The heart of man naturally fights against 
 
 * . 
 the strongejt evidence, when that evidence has 
 
 a tendency to detect its guilt and wickedness. 
 With our eye, however, on the pattern of Saul, 
 we will endeavour more distinctly to describe, in 
 a few particulars, the workings of a mind like 
 his, shewing you how contrary it is to the cha- 
 ra'Ster of one who is truly humble and sincere. 
 And we may then exhort two sorts of persons 
 in a manner adapted to the subject. 
 
 1. A false professor of religion, like Saul, is 
 PARTIAL in his obedience. Some duties he will 
 perform ; others he will omit. In doing this he 
 is led by his own will, humour, and what he 
 calls his reason. It is indeed HIS REASON, but 
 not ri^ht reason. For the reasoning powers of 
 R man,
 
 242 The Character of Saul. [SERM. XVII. 
 
 man, in religion, arc corrupted by sin and the 
 fall, as much as the affections and passions. 
 Hence, such men will pick and choose in the 
 Scriptures themselves. Some things they ap- 
 prove, others they cannot endure. That, which 
 bears hard on their pride, they will not receive. 
 Hence, views of the natural depravity, misery, 
 and ignorance of man, though most wholesome, 
 most humbling, and directly leading us to Christ 
 and salvation, they reject. The doctrines of the 
 Gospel, anct the whole work of God's Holy 
 Spirit, they slightly regard. As they are in 
 doctrines, so they are in temper and practice. 
 While they indulge themselves in such reasonings 
 they remain proud and self-willed.. They will 
 bear no cross ; they will exercise no self-denial 
 for God's sake. They consult what is pleasing 
 and agreeable. By this they measure doctrines, 
 practice, and every thing, in which they arc con- 
 cerned. Cheap duties and services, which cost 
 them nothing, they will practise: Difficult, 
 burdensome duties, which would cause trouble 
 to them, orexposethem to reproach, they disre- 
 gard. Whatever happen to be the fashionable 
 virtues they will follow : What is not agreeable 
 to the manners of the times they live in, they 
 hate ; and no precepts of God, however expressly 
 declared, can move them to it. Yet they have 
 a world of reasons and arguments to support 
 their disobedience. The grand source of all their 
 argument, the very hinge on which all their 
 opposition turns, a rebellious heart itself, ihis 
 they neither see nor suspect. 
 
 Now, Brethren, consider. Is YOUR obedience 
 thus partial? Are there some sins in which you 
 live continually ; some duties which you conti- 
 nually
 
 SERM. XVII.] The Charade?- of Saul. 243 
 
 finally nes;le& ? Do not think your discharge of 
 these will excuse your omission of other duties. 
 You s'new, by this conduit, the hatred of your 
 heart against the will of God; and vour want of 
 sincerity. A true child of God obeys A T ,L the 
 commands of God. II he sins, he grieves and 
 repents, and rises again. He cannot allow him- 
 self in any sin whatever. This is the essential 
 difference between him and you. Coot what it 
 may, he contends against, he combats, all sin : 
 lie makes no compromise with it: He hates it 
 with perfecl: hatred, and is seriously seeking its 
 universal destruction. May God help us to apply 
 this contrast aright. I now proceed to another 
 instance. 
 
 2. A false professor of religion never confesses 
 s:n heartily. He does not see the evil of it. His 
 eye is never on his own heart as wicked; he will 
 alwaysdefendhimselfasmeanmgwelJ^ndasright 
 in his intentions, even where his actions will 
 bear no arguhient to vindicate them. And self- 
 love is so strong a principle, that it is no wonder, 
 that a man blind to himself, and by the love of 
 sin entirely prejudiced in his judgment, should 
 always have something to say in hisown vindica- 
 tion. Hear him represent his own cause, and 
 you can scarcely find any thing wrong, even in 
 those transactions where you are sure there must 
 be great blame. It \vas in compliance with the 
 prejudices of the people; it was to sacrifice to 
 the Lord. He is sure he was very zealous to 
 obey the will of God; if he erred, it was a mis- 
 take of judgment. His motives were honest, 
 ami even devout. 
 
 This is the w;iv of such men: You can never 
 
 find a single faci. which they will trace up to the 
 
 R i bitter
 
 244- The Character of Saul. [SEIIM. XVII. 
 
 bitter root of original sin, and own to have 
 proceeded from a heart really and strongly de- 
 praved. " Behold,! was shapen in wickedness, 
 and in sin did my mother conceive me." So 
 speaksthat neighbour of Saul*, " who was better 
 than he," to whom the Lord gave his kingdom. 
 In what sense was he better than Saul? Not in this, 
 that he was more clear of evident and foul trans- 
 gressions. For,surely, murder and adultery areas 
 gross crimes as man can well commit. But the 
 difference lay here. If Saul had fallen into the 
 same evils, he would have had a hundred things 
 to say in his defence : not entirely to take away, 
 but to lessen his guilt. Samuel taxes Saul; 
 Nathan taxes David. The first of these kings 
 has much to say for himself; pleads largely his 
 obedience, and very faintly owns his sin at last, 
 when he cannot wholly clear himself. The latter 
 yields wholly, " I have sinned against the Lord/* 
 is struck dumb with consciousguilt, and owns it 
 .sincerely; <f he acknowledges his transgression, 
 and his sin is ever before him." 
 
 It is not easy to conceive, how men, who see 
 not the uatural evil of the heart,can sincerely con- 
 fess any sin. In fa6t it isfound, that such persons 
 ?re ahvays slight and faint in their confessions: 
 They confess in form and ceremony, in a general 
 \\c:V ; but they still keep up the good opinion 
 ot their own heart. Of-such great consequence, 
 Brethren, it is. that we learn withSt. Paul to say, 
 " I know, that in me, that is in my flesh, dwell- 
 cth no good thing." He who has learnt this, 
 may fall indeed through the powerof temptation ; 
 for no mere man is above the possibility of this ; 
 bnt sin is not his element: lie sees it distinctly, 
 as it is in the heart, he hates x loathes, confesses, 
 * 1 Sam. xv. 28. 
 
 forsakes,
 
 SERM. XVII.] The Character of Saul 245 
 
 forsakes, it altogether. He cannot remain, as a 
 false professor of Christianity can, in the habit 
 and practice of sin. That is the way of those 
 who see not the evil of sin, and of their own 
 sinful nature. And hence, those, who, in words, 
 admit originalsin, without feeling it, or who deny 
 it altogether, deal largely in actual sin; because 
 they are destitute of that humility,which, through 
 grace, is the proper check and restraint of it. 
 
 Brethren, will you be proud with Saul, or 
 humble with David? The difference is no slight 
 matter. You often hear, in this house, the 
 sentence repeated; " if we say that we have no 
 sin, we deceive ourselves,, and the truth is not in 
 us. But if we confess our sins, he is faithful 
 and just to forgive us our sins, and to cleanse 
 us from all unrighteousness." For it is in this 
 entire and sincere confession of guilt, without 
 excuse or apologv, it is in this acknowledging 
 of the wickedness of the heart itself, that a 
 broken and contrite spirit, which God despiseth 
 not, appears. Such shall rejoice in God's free 
 mercy by Christ Jesus. It suits them. Salva- 
 tion by grace they need, and it is precious to 
 them ; the worth of Christ is not known but to 
 such a soul. Finally, such shall have peace, 
 through his blood, and shall serve God with love 
 and delight : They are well fitted to join the song 
 of his redeemed above. But one who confesses, 
 like Saul, is no confessor at all in God's sight : 
 He is not humbled ; he can neither receive par- 
 doning mercy, nor sanctifying grace. 
 
 I leave then this weighty matter with your con- 
 sciences, Brethren. If sin remains unrepented of; 
 is faintly confe^sed.and never forsaken ; and if you 
 still allow yourselves in excuses, and clear your 
 hearts as sincere and good, in the main, know 
 R 3 for
 
 24G The Character of Saul. [SERM. XVII. 
 
 for a certainty you are phari'aic formalists; and 
 if you remain so, all the \vhite-\vashofnioral 
 decencies arid of external works can nevr, ; -irify 
 you in the sight of God. It is fit thru n <;;ilen 
 sinner should know himself to be such, and not 
 bo;,st of Christ being his Saviour, while he feels 
 not his reed of hi:n. 
 
 This ;>ubjet, however, suggests abundant 
 consolation to truly penitent souls. Thou who 
 canst not forgive thysel/ 'or thy great wicked- 
 ness,, but abhorrcst it as the issue of a wicked 
 heart, thou art the man whom God will exalt 
 in Christ Jesus. For the whole is expressed in 
 our Saviour's favourite maxim, " Whosoever 
 cxalteth himself shall be abased ; but he that 
 humbleth himself shall be exalted." 
 
 3. OF a piece with all this,, is a THIRD mark 
 of a false protessor of religion., that he hides, 
 even from his own eyes, the wickedness of his 
 heart, by a multitude of formalities. This was 
 the cnse of Saul, all his days. He worshipped 
 Jehovah ; he suppressed witchcraft ; he fought 
 the Lord's battles against the Philistines ; he dis- 
 couraged all gross idolatry ; hesupportedadecent 
 shew of religious forms: he reverenced the Lord's 
 prophets; and he treated the law of Moses with 
 decent respect. Can it be possible, some may 
 think, that a man, so courageous in the cause of 
 the Lord, so zealous for religion, so decorous in 
 his deportment, and so apparently devout, could 
 be in his heart an enemy of God ? It is very 
 possible, Brethren ; for, if he had not been so, I 
 believe it impossible, that he should have been 
 forsaken of God at last, and left to despair and 
 self-murder. What man ever called forth more 
 visible tokens of divine displeasure? It is true, he 
 
 grew
 
 SERM. XVII.] The Character of Saul 247 
 
 grew \vorse and worse; the way of evil is of that 
 sort : Sin, as it proceeds along, gathers in its 
 course,, a. d tl.e little bail becomes a mountain. 
 But there is no evidence that this man EVER 
 loved God sincerely. And those, who,, like him, 
 take up a profession of serving God when their 
 heart is not in the work, will, in their course, be 
 likely to meet with teu.ptations, that will make 
 them worse and worse. Such persons deceive 
 themselves with forms all along ; for, there is 
 a war of attending even means of grace that 
 hardens and deceives the depraved heart of man. 
 lam fearful of speaking of it, lest I should ap- 
 pear inconsistent with what I have formerly ob- 
 served, namelv, that there are too many pro- 
 fessors of godliness, who are very far from being 
 so attentive and assiduous in the use of publick 
 means as they ought to be. They let little 
 things hinder them, and do not order their af- 
 fairs so as to find that time to serve God, which 
 undoubtedly they would do, if they were more 
 /ealous for growth in grace. The thinness of 
 many congregations is a proof of this. But, on 
 the other hand, a person may so misuse the ex- 
 ternal means of grace, as, in effect, to convert 
 them into a destructive poison. A man does this 
 when hedepends on these means forpeace ofcon- 
 science and salvation, and puts them in the room 
 of Christian faith and love. Saul had this fault 
 all his davs. It formed no part of his case to con- 
 fess, to loathe, to forsake, sin; but if he could 
 persuade Samuel to turn with him, so that he 
 might worship the Lord, this, he thinks, will heal 
 all that is amiss. In his own opinion, indeed, 
 there is not much amiss either in his conduct or 
 his disposition. Though he cannot clear him- 
 
 B 4> self
 
 248 The Character of Saul. [SERM. XVII. 
 
 self wholly, yet, surely, the discharge of such, 
 and such duties \vill make amends for all. 
 
 At this day false professors of religion acl in the 
 samemanner. Ifthey do but hearthe preaching of 
 some favourite Clergyman, if they do but receive 
 the sacratnentat Stated times, theseattentionsand 
 performances, it is supposed, will set all right 
 between God and themselves. Thus, by forms, 
 do miserable men hide from their own eyes their 
 abominations, and add to their guilt the enor- 
 mous evil of self-righteousness. I beseech persons 
 of this character to weigh well their dangerous 
 condition and to repent. The true Christian's 
 views are dire611y opposite to all this. No forms 
 can wash out his stains, or give ease to his con- 
 science. " Nothing but Christ, nothing but 
 Christ;" as one of the Martyrs said, when going 
 to the flames. He uses the means of grace care- 
 fully; but it is to find Christ in them. This is 
 the HYSSOP with which he wishes to be purged. 
 He glorifies the Lord Jesus; he willingly com- 
 plies with God's method of trcatingsinners; and 
 the Lord comforts and raises him up, in his own 
 way. 
 
 4. I have another plain mark to mention. A 
 hypocritical professor of religion, being far more 
 solicitous about the praise of men, than the 
 praise of God, is soon brought to a false peace, 
 lie quiets his mind concerning his sinsand evils, 
 if he can only contrive to appear well before men. 
 Let Saul only persuade Samuel to honour him, 
 before the great and before Israel, and attend 
 him while worshipping the Lord, and he gains 
 his end. It is so at this day with false-hearted 
 men. Have they sinned and evidently acled an 
 
 unchristian
 
 SERM. XVII.] The Character of Saul. 249 
 
 unchristian part ? They presently study how to 
 recover their reputation. If some rich or very 
 reputable professors ofgodliness will but counte- 
 nance them ; if they can be received into the 
 assemblies of personsof this sort, join with them 
 in the Lord's supper, and decently go through 
 .some offices of religion, their inward trouble of 
 soul is cured. Guiit has in them fixed no deep 
 stings: The fear of God and the apprehension of 
 his just displeasure, and of the loss of communion 
 with him, in their souls, these are objecls of 
 small concern. If they can contrive to be well 
 received by men, especially men of eminent re- 
 putation, they are as easy as if no guilt whatever 
 had been contradiled. Thus do they shew how 
 worldly their minds are; how atheistically indif- 
 ferent about the favour and love of God. 
 
 Ic is strikingly different with real Christians. 
 Let ibeir consciences be charged with guilt, and 
 they are covered with shame and confusion. A 
 settled, serious, sadness fills their minds. You 
 cannot give them ease by the kindest and the 
 most friendly attentions. They have no anxiety 
 to be thought well of by others in this point ; 
 that is, they are not in the smallest degree dis- 
 posed to extenuate the fault or faults they have 
 committed, or to make any defence of themselves 
 before men. The conscience itself is afflicled ; 
 The arrows of the Almighty stick fast in them, 
 and his hand presseth rhem sore. The light of 
 God's countenance, the restoration of his favour, 
 and the intimations of his pardoning love, 
 these things they want. And, as nothing but a 
 fresh application of the blood of Christ, by faith, 
 can heal the wounds of conscience, thoroughly 
 afflicled, as theirs is, they seek for this. And 
 
 they
 
 250 The Character of Saul. [SERM. XVII. 
 
 they smile with joy, and find a refreshment 
 akin to that of heaven itself, whentl.ey are en- 
 abled thus to believe, thus to rest satisfied with 
 Christ's atonement, as God himself is satisfied ; 
 and thus to find peace. 
 
 In this manner the man after God's own heart 
 was affected. He has opened the inmost recesses 
 of his soul in the 51st Psalm. Though he had 
 heard, by a prophet's mouth., that the Lord had 
 pardoned his sin, yet even that does not content 
 him. He prays for the joy of God's Salvation : 
 He prays to be upheld by his free Spirit ; to have 
 his lips opened to shew forth God's praise; to be 
 delivered from guiltiness; to be purged with 
 hyssop; to hear of joy and gladness; to have a 
 clean heart and a right spirit. I speak things well 
 known to m'mdsexercised in godliness. You can 
 conceive what deep inroads, into his peace and 
 comfort, the well-known foul transgressions, in 
 the matter of Uriah, must have made. Had he 
 been a Saul, he would have been content with 
 WUTV/AF.D prosperity and formal religion. He 
 wants IN\TARD peace and holiness. For both he 
 prays, through Jesus's blood; and he longs for 
 the re freshing sense ofGod'sloving-kindncs^and 
 to walk with him again in that sweet fellowship 
 which he once had known. Whoever joins with 
 him in his prayers heartily, and cannot rest in 
 outward things, shall doubtless join with him in 
 his praises. A mere professor of godliness will 
 be content with forms and shows of religion; 
 either scorning real Communion with God as 
 Enthusiasm; or, at least, very indifferent about it, 
 provided he has a decent reputation in religion, 
 and has worldly things agreeable to his mind. 
 
 Thus,
 
 SERM. XVII.] The Character of Saul 25 1 
 
 Thus, by partial obedience; !n r backwardness 
 to confess sin ; by cloaking sin with forms; and 
 by being more solicitous for the good opinion of 
 i' , than for the favour of God, may these 
 false pivto"!cU'i , ;o religion be detected. And, I 
 ho;i?. .j also been suggested for thecon- 
 
 : n of sincere spirits, under the conscious- 
 ness of iheir evils, since they are willing to part 
 with rll sin , to confess whollv; and neither to 
 derive others nor themselves with forms. 
 
 Brethren, keep up this sincerity; watch against 
 the admission of self-righteousness and vain- 
 
 o 
 
 glory. A., when God first, by his spirit, wrought 
 an eiil'cuial u:-d saving change in your minds, he 
 ID 'V you to feel vvhat a guilty conscience is, in a 
 manner very different from a careless sinner, or a 
 presuinpt uousPharisee, so he shewed you also the 
 true remedv; CHRIST JESUS, and his most pre- 
 cious blood shed for your sins. This purged your 
 conscience from dead works to serve the living 
 God. Doubtless you have felt the need of being 
 warned over ami over to keep from sin. Yet. if 
 you sin, you have this Advocate, and you need 
 him daily. You cannot rest in vour conscience 
 but by clailv coming to God through him. The 
 honour of the world, and the opinion others have 
 of you, weigh not with vou in satisfying your 
 conscience. This is right. Walk thus to the 
 end, humbly, cautiously; doing every thing, in 
 religion, between Gjod and your conscience, as 
 if there were not a person in the world beside 
 yourself. Much secret prayer will be both a 
 comfortable evidence,and also an aftual improve- 
 ment of this sincere dealing : Pray, therefore 
 much in secret, and " your heavenly Father, 
 who seeth in secret, will reward you openly." 
 
 You
 
 252 Tlie Character of Saul [SERM. XVII. 
 
 You know who said this. It is part of HIS 
 Sermon on the mount. And you shall see him,, 
 ere long, with great joy and gladness. 
 
 But can YOU abide his face, when he shall 
 come to judgment ; you, who, in practice, are 
 children of Saul ? What a poor thing, to wear a 
 mask for a little time, and be exposed in your 
 true colours for ever. Deceive not yourselves. It 
 is very difficult to makeyousee that this is your 
 character. I have done what I could: I have laid 
 open the marks of insincerity, and endeavoured 
 to shew you to yourselves. Do you apply this in- 
 formation, do yen apply these rules of judging, 
 not to this or that person, Men who have the 
 greatest reason to look at home, are very 
 ready to do this, But do you apply them to 
 yourselves. 
 
 Tremble at the thoughts of self-deception, and 
 watch over your own conduct and principles, 
 that no root of hypocrisy ruin your religious 
 performances. Cry unto God in the language 
 of an honest and true penitent, " Search me, O 
 God, and know my heart : try me, and know my 
 thoughts: And see if there be any wicked way 
 in me, and lead me in the way everlasting." 
 
 SERMON
 
 SERMON XVIII. 
 
 THE CHARACTER AND FAITH OF 
 DAVID. 
 
 1 SAMUEL xxx. 6. 
 
 But David encouraged himself in the Lord his 
 God. 
 
 THE children of God may be sorely assaulted 
 and distressed greatly distressed from 
 within and without. So holy David appears to 
 have been in the passage before us. But then 
 they are not without hope ; they are not driven 
 at random from wave to wave of misery. The 
 helm of divine faith is not lost. They have a 
 cheerful hope, which sweetens the bitterest cup, 
 and renders their situation, when mostcalami- 
 tous, infinitely better than that of the ungodly 
 when most prosperous. David, and men 1 ke 
 David, " encourage themselves in the Lord 
 their God/' in ail seasons of distress. This is a 
 rock too strong for the proudest and most bois- 
 terous waves of hell or Satan, or of adver- 
 sity to shake. How desirable that we all 
 knew it, and were all "founded upon it*". 
 
 The most godly are so far from being exempt 
 from afflictions, that they are often exposed to 
 * Mutth. Tii. 25. 
 
 the
 
 1?5* The Charackr and [SERM. XVIII. 
 
 the severest. And so little suited is prosperity to 
 the spiritual growth/of the soul, that even, in very 
 faithfulness to his covenant, the Lord is con- 
 strained to afflict his dearest servants, to prevent 
 their ruining themselves. Ikit the godly have 
 the Lord for their God. He is their God in 
 covenant. All shall work together for their good, 
 and all shall end well at last. How light does 
 this thought make present afflictions ! But how 
 heavy are they to the ungodly. They cannot 
 look up to God with comfort. Their prospects 
 beyond the grave will not bear a steady contem- 
 plation. Whereas the afflicted soul, who knows 
 the Lord, and can in affliction say, "thou shal't 
 guide me with thy counsel, andafterward receive 
 me to glory ;"such a soul, may repose in a storm, 
 and triumph in the severest shocks of adversity.' 
 We will endeavour then, in some measure, to 
 lay open to you, the spirit of the " man -who was 
 raised up on high; the anointed and ti.e sweet 
 Psalmist of Israel." And that we may do this 
 with the more effecl, it vi ill be proper, to advert 
 to the very different situations in which, accord- 
 ing to Scripture-history, we find this servant of 
 God was placed. IIo r .v wonderfully was he sup- 
 ported and encouraged amidst ascaofafliicuons ! 
 Surely it must be worth while to examine the 
 principles and motives of such a character as 
 this. Both the godly and the ungodly may derive 
 profit from the inquiry. And it is my earnest- 
 prayer, that the Holy Ghost may apply the in- 
 structive subject to all sorts 01 p rsons. 
 
 If there be one nun's story and character, 
 in the Old Testament, more useful than ai.v 
 other, for our studv an-1 r-n Station, I should 
 take it to be that of David, king of Israel, lie 
 
 went
 
 SERM. XVIII.] Faith of David. 255 
 
 went through the extremes both ofprosperityand 
 of adversity. Scarcely any man had experienced 
 more of both. The exercises of his mind and 
 conscience were also strong, various, animated, 
 and very distinct. You see them painted through- 
 out the book of Psalms. We live in the dregs 
 of time, when religious affeclions are very much 
 despised. But all the religious feelings to which, 
 by God's help, we would lead you, are, in their 
 substance set forth in the Psalms. Not any 
 state of mind is there, in which a man can be, but 
 some one or other of them will afford him matter 
 and language to exercise his soul in a suitable 
 manner. Holy men in every age, have found 
 the Psalms, the richest repository of Christian wis- 
 dom and piety. And, it is to be feared, that in 
 reading them at church, many, who call them- 
 selves Christians, carelessly repeat Sunday after 
 Sunday, those very thoughts and feelings, which 
 they despise as enthusiastic in those who fear God. 
 Great was this man, in every light almost 
 that you can conceive. As a Musician, a Poet, 
 a Patriot, a King, his character was extraordinary. 
 We admire the heroes and celebrated names of 
 whom we read in history. Why is not David so 
 admired ? His heroism was scarcely ever equalled. 
 I will tell you: Men hate godliness; and there- 
 fore this circumstance in the character of David 
 makes his story to be little regarded. Again, 
 some poets, of ancient and modern times, are 
 admitted as prodigies of genius. Men of taste 
 are enraptured with their beauties. Why are 
 David's Psalms regarded so little in that light? 
 Surely their beauties, as compositions, are won- 
 derful. But there is too much of God in theiji 
 to suit the taste of carnal minds. Hence they 
 
 are
 
 256 The Character and [SERM. XVIII. 
 
 are despised by those who highly relish the clas- 
 sic writers. 
 
 Indeed the supreme excellency ofDavid lies in 
 his acquaintance with Jehovah, and the Covenant 
 of his Grace. For it is not any sort of view of 
 God that will avail to the con version of the heart, 
 A tolerably moralized Pharisee may say, when 
 he is in affliction, he comforts himself in God; 
 because he is honest and has done his duty. 
 But David's spirit is different : and so is that of 
 every saint. So far from thinking he has done 
 his duty, so far from drawing his comfort from 
 that source, he views himself always as a mise- 
 rable sinner. Indeed, compared with others, he 
 is righteous; for high is his character drawn by 
 the Holy Ghost, l Kings xv. 5. which I beseech 
 you to attend to ; because, I fear, many have 
 imagined this man to have been only a saint of a 
 tower order. "David did that which was right 
 in the eyes of the Lord, and turned not aside 
 from any thing that he commanded him, all the 
 days of his life, save only in the matter of Uriah." 
 What a character is this ! But observe, what is 
 here said, respe6tsthe general tenour of his con- 
 duct and pra6tice; in which he excelled, perhaps, 
 all the holy men that ever lived. 
 
 Yet all this affords no matter of boasting. His 
 excellencies were not hisown ; they were the work 
 of the Holy Spirit of God. His nature still was 
 sinful ; and he felt it so : He says, " Behold, I 
 was shapen in wickedness, and in sin did my 
 mother conceive me." His atrocious crime in 
 the affair of Uriah, in which for once he was 
 permitted to fall, he traces to this source of 
 innate depravity. If he was an humble man 
 before this, as doubtless he was; after his reco- 
 very
 
 SERM. XVIII.] Faith of David. 257 
 
 very, through grace, his humility would receive 
 a prodigious increase. If you think that when 
 David " encouraged himself in the Lord his 
 
 O 
 
 God," his encouragement arose from a view of 
 his own goodness and uprightness, as that which 
 should move God to be his God, you are ex- 
 ceedingly deceived. 
 
 Learn, from his own words, the true source 
 of his comforts, amidst a life of much trouble 
 and extreme vexation. He shall speak for him- 
 self, and, oh ! that Christians in general were 
 acquainted with the same foundation for true 
 consolation. " Although my house be not so 
 with God; yet he hath made with me an ever- 
 lasting covenant, ordered in all things, and sure; 
 for this is all my salvation and all my desire*." 
 What, though his house and family, and even 
 the inward affairs of his own soul, often caused 
 him much disquietude, and were sometimes 
 enough to drive him almost into desperation; 
 yet God had made with him an everlasting cove- 
 nant. God was his God in a way of covenant 
 in Jesus, the promised seed, -of whom David was 
 a type; and it was on the righteousness, blood, 
 and intercession of this Jesus that he grounded 
 his confidence. Through him he was everlast- 
 ingly saved : All his sins were pardoned : his 
 person was accepted : his adoption among the 
 children of God, and his reception into heaven- 
 ly glory were ensured. Not one of his affairs 
 was left to his own management. Every 
 trouble and every cross were ordered in in- 
 finite kindness and wisdom, in number, weight, 
 and measure, and of very faithfulness for his 
 good. The Covenant was " ordered in all 
 things;" not one exceptcd ; and, to complete 
 
 * 3 Sam. xxiii. 5 
 
 S the
 
 258 The Character and [SERM. XVIIL 
 
 the whole, it was made SURE; not left at uncer- 
 tainties. This was " all his salvation." By faith 
 in this God, who had so covenanted with him 
 in Christ, he lived continually looking to him 
 for nil things. To HIM his eye was directed in 
 every difficulty ; and he found continual relief. 
 This is "all my desire." His spirit was mould- 
 ed, by the Holy Ghost,, to delight in th's cove- 
 nant. He desired nothing besides for his por- 
 tion. And though, through various troubles, he 
 found not always that success in his worldly con- 
 cerns which he could have wished, yet he doubted 
 not but all would terminate well ; and that the 
 richest enjoyment of the blessings of the same 
 covenant were reserved for him in heaven. Thi:> 
 is the secret of bliss. " The secret of the Lord 
 is with them that fear him, and he will shew 
 them his covenant*." 
 
 This is the God of the Scriptures, and this the 
 portion of his people. In this faith David con- 
 quers the lion and the bear; and afterwards the 
 Philistine Giant. Every fresh experience ot suc- 
 cess animates him for further trials. In this faith 
 how patiently, how sweetly, how nobly, how 
 serenely does he bear the persecuting malice of 
 Saul. Yet he feels trouble as a man. Trouble 
 sends him (o prayer. In the Psalm he prays again 
 and again, and the God of his covenant hears 
 and relieves him again and again. Even his .sins 
 and failings, for Saints are not without them, 
 though their habitual reigning chara6ter be as 
 different from that of the ungodly as heaven is 
 from hell, I say, even his sins and failings are 
 made profitable to him in the issue. They make 
 him more humble, and more cautious, and 
 more thankful, for the future. 
 
 * Psalm xxv. 14. 
 
 A raan
 
 SERM. XVIII. ] Faith of David. 259 
 
 A man of his characler lives not by his own 
 strength. He asks counsel of God in everything: 
 he follows not his own will and way. All this 
 you see in David continually. The trial referred 
 to in the text was very severe His family and 
 the family of his servants are carried into capti- 
 vity, with all their substance. His men spake 
 of stoning him. He was greatly distressed; but 
 he ""encourages himself in the Lord his God." 
 He consults God. He receives gracious answers: 
 and his success, in this instance, you will find, 
 was glorious. He, who has such a God, can 
 return good for evil : He can twice spare the life 
 ofSaul, with a generosity that has not its pa- 
 rallel, except in the same spiritual David. 
 
 Prosperity is thescene, of all others, the most 
 unfriendly to the life of faith. How David fell 
 in his prosperity you all know. But, on his re- 
 covery, with what unfeigned humility does he 
 bearthe Lord's chastisements! What encourage- 
 ment does he constantly take from the "covenant 
 ordered in all things, and sure," amidst the 
 sharpest afflict ionswhich followed him afterwards. 
 His sun sets, at length, in glorious brightne^s; 
 and he is now out of the reach of evil, and en- 
 joys for ever the God of his Covenant. 
 
 This history of David ; his thus encouraging 
 himself during a series of trials in the Lordhn 
 God ; the nature of the covenant, which Gpd 
 made with him all these things were \vritten 
 for our instruction, that we through patience, 
 and comfort of the Scripture, might have hope. 
 A strong foundation of hope is certainly set be- 
 fore us in this example; and I am, therefore, 
 warranted in now proposing it to the godly for 
 their imitation, -to all who have fled for refuge 
 
 s 2 ta
 
 260 The Character and [SERM. XVIII. 
 
 to the same God in covenant; for He it was 
 who was David's strength and refuge. 
 
 Did David thus rejoice in God; and encou- 
 rage himself, in the most pressingdifficulties with 
 a view of the Lord his God, who was his God 
 by an everlastingcovenant, ordered in all things, 
 and sure? And will not you, who are looking 
 to the same God, do the same? Do not imagine 
 my Brethren, that there was in David, more than 
 in you, any worthiness which could purchase 
 the divine favour. He was indeed an eminent 
 saint; but it is not the eminence of his holiness, 
 much less of his natural great gifts and endow- 
 ments, which recommended him to the divine 
 protection. To beat down this idea of merit 
 and self sufficiency is,, and should be, one of the 
 most serious and weighty employments of the 1 
 Christian life. Is not salvation wholly of the 
 Lord? Has he not " mercy because he will 
 have mercy, and compassion because he will have 
 compassion/' as he saith to Moses? Is not the 
 true principle of all your holiness this, to be 
 brought to acquiesce in the divine grace and 
 mercy, purely as such ? And is not all boasting 
 to be excluded ? And are you not to feeel your- 
 selves unworthy of any favour? Complain as you 
 may of yourselves,you\villscarcely exceed David 
 in the complaints which he makes in the Psalms, 
 of his sinfulness, temptations, perplexities, and 
 corruptions. 
 
 You see then, that a discouraging view of your 
 own worldly situation is no bar at all to your 
 rejoicing in your God, as David did, and as I 
 am now exhorting you to do. Admit that you 
 are pressed above measure with afflictions ; that 
 \vave after wave of adversity rises up to trouble 
 
 you;
 
 SERM. XVI.] Faith of David. : 26t 
 
 you ; that when one cross is over, another suc- 
 ceeds; that ;',!! is dark and unsettled; and that 
 you meet, in your family and worldly affairs, 
 with continual disappointments. You may still 
 encourage yourselves in your God, But, per- 
 haps, the li^ht of his countenance is withdrawn, 
 and you walk in darkness ; perhaps through a 
 consciousness of much unfaithfulness you are 
 bowed down and discouraged, and for want of 
 refreshing views of Christ and his salvation, you 
 feel yourselves prone to seek salvation, hencefor- 
 ward, rather by the works of the law, than by 
 the faith of Christ. You used to rejoice In 
 Christ as your Husband*, Comforter, Mediator, 
 Righteousness, and portion; but now, though 
 you cry and complain unto your God, he answers 
 not. You look around for comfort; but find 
 none. You see, what I fear is too much the 
 case at present, that even the people of God are 
 not lively as in times past; and that very few 
 .ran give you any suitable directions, on account 
 of the sloth and languorin religion that toogeiie- 
 rally prevails; and that, through the dimness of 
 their sight in divine things, they are rather likely 
 to discourage and distract, than to help and en- 
 courage you. Are these things so ? Still, 
 
 Jn such situations how good and refreshing is it 
 to look to a God in covenant. When thestreams 
 are every where dry, go to the fountain head. 
 Who was it that chose you, in Christ, before 
 the foundation of the world, that you should be 
 holy? David's God. And has he not "made 
 with you an everlasting covenant, ordered in all 
 things, and sure?" T$ not the whole sealed and 
 ratified by the blood of Jesus? The ever Blessed 
 Trinity is engage^ The Father, Spn, and Holy 
 
 * 2 Cor. xi. 2. 
 
 s 3 Ghost,
 
 262 The Character and [SKIM. XVIII. 
 
 Ghost, are all engaged, in their several offices, 
 to perform their parts of the covenant. And it 
 is "ordered in all things, and sure." A universal, 
 decisive Providence directs all your concerns: 
 You need not then be discouraged; though all 
 seems to you at present to be darkness and con- 
 fusion. Things are not left to your management. 
 It is good for you " to hope and quietly wait 
 for the salvation of the Lord." I am now speak- 
 in to them who love God; and not to them 
 who do not. And observe, "All things are said 
 to work together for good to them that love 
 God, to them who are the called according to 
 his purpose." He foreknew you, he pred 1 sti- 
 nated you to be conformed to the image of his 
 Son. He gave you to Christas your Shepherd; 
 and of " all that the Father hath given him, he 
 \vill lose nothing, but raise it up at the last day." 
 " It is God that justifieth you, who is he that 
 rondemneth; it is Christ that died, yea rather 
 that is risen again." 
 
 Recollc6l then these strong consolations of 
 your God ! the Divine Three all engaged in cove- 
 nant ; the blood of Jesus, and the oath and 
 promise of the Lord; the doclrine of justification 
 teibreGod, "only for the merit of our Lord and 
 Saviour Jesus Christ, by faith, and not for our 
 own works or deserving:**;" the offices of Christ 
 as Priest, King, and Prophet: And to these 
 consolations add, that Almighty power, wisdom, 
 and goodness are also engaged to direl every 
 one of your concerns, to make all things work 
 together for your good, and never to leave nor 
 forsake you: for, he who began a good work 
 
 * Sec Article X. of the Church of England, and Galat. 
 ji. 16. andii. 11. 
 
 in
 
 SERM. XVIII.] The Faith of David. 263 
 
 in you authorizesyou to be confident of thisvery 
 thing, that he will " perform it to the day of 
 Jesus Christ." Surely Brethren, when these 
 th ngs are put togetherand kept in view, here is 
 a solid ground, amidst all the dejections which 
 you feel, for your "encouraging yourself in the 
 Lord your God." You are evidently called on 
 to follow that divine admonition : "In returning 
 and in rest shall ye be saved; in quietness and in 
 confidence shall be your strength." That tri- 
 umphant declaration of the Apostle is also yours. 
 Take it up in faith. " If God be for us, who 
 shall be against us ?" Here you have the true 
 resting place of the soul, amidst the storms of 
 life; and the s\\e^t and certain hope, beyond the 
 grave, of an unclouded, endless enjoyment of 
 your God. 
 
 The people of God may not always understand 
 one another's terms, yet, they agree in this, that 
 they are altogether fixed on God as their only 
 peace and happiness. If ihen you would abun- 
 dantly "encourage yourself in your God," if you 
 wouldexperience in your consciencesa solid and 
 lasting refuge against guilt, and care, and fear; 
 and if you would be favoured with deliverance 
 from your spiritual enemies, to serve the living 
 God, " without fear, in holiness and righteous- 
 ness before him ail the days of your life," stud") 7 
 the covenant of grace; pray over it, as it is 
 described in Scripture; meditate day afnd night 
 upon it, and upon the character of (lie God, 
 whose covenant it is; that your hearts may bo 
 comfor ?d and stablished in every good word and 
 work. Seek, for instance, to realize that pro- 
 cious passage of St. Paul*; "We are bound to 
 give thanks always to God for you, Brethren, 
 *2The*s. ii. 13. 1 1, 
 
 s * beloved
 
 264 The Character and [SFRM. XVIII. 
 
 beloved of the Lord, because God hath from the 
 beginning chosen you to salvation, through 
 sanclification of the spirit, and belief of the 
 truth : Whereunto he cailed you by our Gos- 
 pel, to the obtaining of the glory of our Lord 
 Jesus Christ." 
 
 Truly, if you be called to suffer deeply both in 
 outward affairs, and also in concerns of the soul, 
 you will find such strong consolation, as that 
 which I have suggested, to be youronly resource 
 and support. Though your outward man should 
 perish, your inward man will be renewed day by 
 day*. Only, I beseech you, regard not any 
 unbelieving suggestions of your minds, as if all 
 this comfort would lead you to carelessness of 
 living. Trust in God, and cleave stedfastiy unto 
 him; and he will not permit any iniquity to 
 have the dominion over you. For surely as you 
 believe, so it will be done unto you. And when 
 you are brought to believe that God's covenant 
 of grace can make and keepyouholy to the end, 
 through faith, you will find it will be so. "Com- 
 mit thy way unto the Lord : trust also in him, 
 and he shall bring it to passf." It is this com- 
 mitting of our way unto the Lord, this trusting 
 in him for every good thing, for peace of con- 
 science and san61ification here, and for eternal 
 lite hereafter, that distinguishes a true and lively 
 faith from a dead and speculative one. Happy 
 then is the lot of all the real children of God ! 
 Abundant relief is provided for them, from all 
 the troubles of this life; and, in a little time, 
 everlasting rest. 
 
 I add here one short, but decisive mark of 
 distinction, by which you may know whether 
 you do love God. I take it from that expression 
 2 Cor. ir. 16. i Psilra xxxvii. 5. 
 
 Of
 
 SERM. XVIII.] Faith of Da^id. 265 
 
 of David in his account of the covenant; " for 
 this is all my salvation and all my desire." Do 
 you feel habitually, that you do not cherish a 
 wish or hope, for any tiling temporal or spi- 
 ritual, but what is included in the covenant of 
 God, and in the offices of Jesus, as Prophet, 
 Priest, and King ? Certainly this is the breathing 
 of every godlv soul. ' Oh ! give me according 
 to THAT covenant. In even 7 event let me be 
 
 J 
 
 found under THIS covenant.' '' It is all my sal- 
 vation and all my desireW" I am contented in 
 this life, and shall be happy in the next.' Blessed 
 soul ! thou art, this day, invited, and may the 
 Lord effectually work it in thee, be thy trials 
 what they may, to "encourage thyself in the 
 Lord thy God." 
 
 But, a very few words, in conclusion, to the 
 wicked. And under that description, I mean 
 not only drunkards, sabbath-breakers, swearers, 
 openly profane and debauched libertines, such 
 personsare notoriously vicious, and of their state 
 before God there can be no question: but I 
 mean every man in this house, whose conscience 
 should tell him, if it spoke with power as it 
 ought to do, that the God of David, that is, God 
 in covenant, is not all his salvation, is not all 
 his desire. Let all who place their happiness in 
 money, and are not rich towards God; who are 
 cold to heavenly things, and given up in heart 
 to the world ; w ho have never felt themselvesvile 
 sinners, and who hope to be saved by what they 
 call their sincerity, and not by the covenant of 
 grace in Jesus altogether Oh ! let them repent. 
 The free salvation of a gracious God is not yours 
 wh9e you continue thus You feel not your need 
 of it. It is not your desire. Your desiresare all 
 
 of
 
 -266 The Character, &V. [SERM. XVIII. 
 
 of another kind. When trouble comes, you 
 cannot encourage yourselves, as David does, 
 with a God who has made a covenant with you. 
 And what will you do when death and judg- 
 ment come ? To day then, while it is called to 
 day, return speedily to God, in the Gospel way 
 of repentance and faith, so often reccommended 
 to you. Lay hold upon his covenant-promises, 
 in Christ Jesus, that you may find him " a very 
 present help in time of trouble." 
 
 SERMON
 
 SERMON XIX. 
 
 ST. PAUL's EXPERIENCE IN THE 
 SCHOOL OF CHRIST. 
 
 PHILIP, iii. 12. 
 
 / had already attained, either 
 were already perfect: but I follow after, if 
 that I may apprehend that y for which also I 
 am apprehended of Christ Jesus. 
 
 IT is always an advantage, in affairs ofmoment 
 and difficulty, to have an example before us 
 which we may safely follow. Christians have 
 therefore an unspeakableadvantagein the perfect 
 example of the Son ofGod. But the example of 
 eminent saints, in Scripture, are, also, not without 
 their use. And in all the New Testament there 
 is none that can be so useful as that of St. Paul. 
 Besides other reasons which make it so, we 
 know more of him than we do of all the other 
 apostks, eminent in godliness as they all doubt- 
 lej>s were. He explains to us his inward life 
 and experience in religion, in various parts of 
 his wriiings, and, particularly in the chapter of 
 the text. 
 
 He shews how he might have trusted and 
 gloried in his own righteousness, as much or 
 more than any man, if it had been proper and 
 safe so to do. You will find him in this chapter 
 
 enume-
 
 268 St. Paul's Experience [SKRM. XIX. 
 
 enumerating his advantages: and, amongthe rest, 
 this, which in our times men are very apt to boast 
 of; that he was, " touching the righteousness 
 which is in the law, blameless." He here means 
 that excellent and amiable thing which we com- 
 monly call good morality. But what then? Did 
 he desire to be found resting in that for his Sal- 
 vation, when he should appear before God ? 
 Through the grace of God he knew that he 
 was a sinner and laden with guilt upon guilt, 
 which was not to be cleansed by the discharge 
 of any outward duties whatever. Therefore he 
 scruples not, in this light, to count all these 
 " things but dung, that he might win Christ, 
 and be found in him." 
 
 Brethren, we need to be thus stripped of self- 
 righteousness,made in ward lyhumble,and brought 
 to Christ alone for salvation. At the same time 
 vre shall feel that our obligations to obedience arc 
 iiot, in the smallest degree, relaxed. Indeed we 
 CANNOT practise true obedience till we learn 
 from Christ to call ourselves un profitable servan ts, 
 and to look to him for righteousness* and for 
 strength, that we may be accepted in the Be- 
 loved, and attain at last the happy resurrection of 
 ihc dead. This is the Christian article of jus- 
 tification by faith, so strongly described and 
 exemplified by St. Paul. Oh ! may we all follow 
 HIM in his faith and patience. Many who pro- 
 fess to be religious, neitherseem tofceltheirown 
 umvorthiness,northe excellency ofChrist. They 
 are far from having attained the simplicity and 
 ipurity of Christian faith. Indeed the whole 
 di\i-ne life is so contrary to nature, that it requires 
 constant influence from above to maintain it. 
 
 * Rom. x. -4. For Christ is the end of the law fo r 
 righteousness to every one that- believeth. 
 
 And
 
 SJ-RM. XIX.] In the School of Christ. 269 
 
 And the best proficients in it, are far from being 
 so complete as they wish. I have no idea of any 
 mere man being superior to St Paul, in the 
 divine life, in that or in any age; and yet how 
 modestly does he speak of himself iin the text. 
 "Not as though I had already attained, either 
 were already perfecl: but I follow after, if that 
 I may apprehend that, for which also 1 am ap- 
 prehended of Christ Jesus." 
 
 The words give usa description, notonly of a 
 Christian, but of a Christian in a very thriving 
 state; for he says, a little after, " let as many as 
 be perfecl, be thus minded." And he proposes' 
 himself to the peopleas an example. Compared 
 then with others, and considered as a Father in" 
 Christ, and an established Christian, he was at 
 that time a perfecl man. But if perfection be 
 understood in the stricl and exacl sense of the 
 words, he tells us in the text he was far from it. 
 He had " not yet attained, he was not perfecl." 
 In what sense he was perfecl, and in what imper- 
 fecl, is not hard to understand, if we attend 
 to the Scriptural meaning of these words. 
 
 He had a sincere love of God, even that per- 
 fecl love which casteth out fear, as St. John 
 speaks. So has every sincere Christian in the 
 world. All true Converts love God; and when 
 they have been long established in their holy 
 faith and love, they are called fathers*-" in Christ. 
 But alas ! they still feel how low and poor their 
 attainments are. The prospecl before them isso 
 vast; and they find they are so far from loving 
 their God as they ought, that, with St. Paul, 
 they feel it their duty to do this one thing; 
 namely, to forget those things that are behind, 
 * 1 John ii. 13. 
 
 and
 
 ' 270 Si. Paul's Experience [SEEM. XIX. 
 
 artel to reach forth unto those things that are 
 before*. " I am following after/' says he, f( to 
 apprehend that for \vhichalso I am apprehended 
 of Christ Jesus/' He knew Christ had first 
 apprehended or taken hold of him, to make him 
 a child of God, an heir of glory, a partaker of 
 his own fulness. What a large view is compre- 
 hended in this thought ! What is that, for whicfh 
 Christ apprehends a sinner; but to save, and 
 sanclify, and bless him with all spiritual blessings 
 in himself for ever? 
 
 Paul sees his own salvation will be complete at 
 the resurrection, and not till then. He will at 
 that day, body and soul, be p r esentcd before 
 God completely and exactly perfected. How is 
 it that Christians do not so simply Jook at the 
 resurrection andclay of judgment now as the first 
 Christians did ? We should not, Brethren, be 
 iancying that, in this life, there exists, in any 
 sense, some imaginary point or moment, of com- 
 plete happiness. Doubtless, we ought to prize 
 much and seek diligently what is to be attained 
 here ; but I would to God I knew how to make 
 real Christians feel that it is both their duty and 
 their privilege to look above and beyond all this,to 
 the rcsurreciion, to the PIUZE of their high call- 
 ingf. Tlicn would they thrive and grow indeed, 
 and have the world under their feet. Remember, 
 Christ has apprehended you for this purpose, 
 that you should obtain, after death, the prize of 
 a happy and glorious resurrection. This conside- 
 ration should be very familiar to your medita- 
 tions; it should refresh your drooping spirits; it 
 should invigorate all your religious resolutions. 
 If believers think little of this, and permit their 
 religious thoughts to run only on present attain- 
 * Philip, iii. 15. f 14 verse of the same chapter. 
 
 ments,
 
 SERM. XIX.] In the School of Christ. 271 
 
 ments,they are not likclytc be growingChristians. 
 St. Paul sees for what Christ has apprehended 
 him, and what a glorious state is in reserve for 
 him. He follows on to apprehend as much of 
 it, byway of foretaste, as he can in this life, 
 .sensible always how little he has attained, and 
 longing and labouring for perfection in heaven. 
 He, whom death shall find thus employed., is 
 not only a TRUE, but an ESTABLISHED Chris- 
 tian, and none of his sins or imperfections shall 
 be imputed to him. The blood of Jesus covers 
 all ; for he is found in him not in his own righte- 
 ousness, and he walks in the way which God 
 has appointed, and which leads to heaven. 
 
 To finish the explanation of the text. You 
 have, in this true servant of God, an instructive 
 example of a thriving Christian. St. Paul is 
 conscious that Christ has apprehended him; he 
 knows for certain he has apprehended him, yet he 
 follows after to attain* ; fully sensible that he is 
 very imperfect at present; but hecontinuesdoing 
 this one thing as the business of life, even look- 
 ing steadily to heaven, to Jesus sitting at the 
 right hand of God, to the resurrection of the just, 
 and to a happy and glorious immortality. 
 
 From the view of the Apostle's frame of heart, 
 thus illustrated, some useful caution and advicp 
 may be given ; first, to thriving Christians ; 
 secondly, to luke-warm, careless, or presumptu- 
 ous professors of religion ; and, thirdly, to irre- 
 ligious and profane persons. 
 
 1. Thriving Christians may hence derive en- 
 couragement and salutary advice. Your know- 
 ledge, Brethren, of your own heart; your care 
 
 *Philip. iii. 10, 11, 12. These verses explain what the 
 things were, which St. Paul was striving to know and to 
 attain nuto. 
 
 and
 
 272 St. Paul's Experience [SERM. XIX. 
 
 and watchfulness againstsin; your earnest desire 
 to please God ; joined with the experience of your 
 daily im perfections, will be apt to cast you down, 
 if you be not fortified with just views of the 
 grace of God, and your privileges and real 
 situation as his children. This evil is more to be 
 feared when the malice and subtilty of Satan's 
 devices are taken into the account, against which 
 you are not always sufficiently on yourguard. I 
 never knew a serious Christian, but he was dis- 
 posed to think, that afier a course of years he 
 \vouldhavebeenfurtheradvanced in holiness than 
 he aclually finds himself to be. The fact is, he 
 is, as before, still a sinner: He follows after : He 
 strives : He has an idea of apprehending that for 
 tvhich Christ has apprehended him: Sometimes 
 he seems just on the point of Having attained it; 
 he seems to be filled with all the fulness of God, 
 and swallowed up with divine love. But, so it 
 is; his brightest attainment, even the precious 
 heaven of communion with Christ, is often taken 
 out of his sight, just when he is going to enter, 
 as it -were, into full possession. This is his ex- 
 perience through life, so that he nev^er completely 
 hits the mark at which he aims. The flesh 
 weighs him down ; some ensnaring temptation 
 intervenes; his sun is clouded; his faith, when 
 strongest is liable tobeassaulted; his hope, when 
 most cheerful and lively, is damped, from time to 
 time; and his love has its weaknessess, itsdcclen- 
 sions, and variations. The flesh mixes itself so 
 continually with all his best experiences and ex- 
 ercises, that no dispositions, no frames^ no works 
 whatever, even the very best of them, in his best 
 state on earth, are, properly speaking, perfect. 
 Nay this is the case with the most perfect, that 
 is, the most sincere Christians, in whom the 
 
 principle-
 
 SERM. XIX.] In the School of Christ. 273 
 
 principle of grace is the strongest that it is 
 likely to be, on this side of eternity. 
 
 Nevertheless Idarenotwithhold from such the 
 consolation which the Scripture exhibits. I know 
 how needful it is for their growth, their liberty, 
 their thankfulness to God, and their honouring 
 of their Saviour. Brethren, go on with St. Paul; 
 confess humbly, to your own shame, and with 
 an entire renunciation of your own righteousness > 
 that you have not attained nor are perfect. But 
 follow on to apprehend, as he did, that for which 
 Christ apprehended you. Oh ! consider what 
 glory, what bliss, what sweetness of enjoyment 
 is before you ! You shall in truth apprehend the 
 whole. There is a glorious liberty of the chil- 
 dren of God, and a putting off of the bondage 
 of corruption, as you are told in the eighth 
 chapter of the epistle to the Romans. Doubt not, 
 but earnestly believe that it shall not always be 
 thus. In this life you must hope for that which 
 you see not, and in patience wait for it. St. Paul 
 uses the expression, " Waiting for the adoption, 
 to wit, the redemption of your body." And the 
 same apostle tells you in the same chapter, that 
 in this life, the Spirit helps yourinfirmities, and 
 you must bear the warfare till he call you hence. 
 You may with comfort look forward to that 
 glorious hope. Then Christ and you shall be so 
 perfectly united, that you shall never more have 
 any thing to do with sinful flesh; but love shall 
 fill you without interruption for ever. 
 
 This is the Scripture view. It carries the 
 mind directly forward to the next life ; and not 
 in vain, for your title is firm and sure, not 
 grounded on your own righteousness, but on 
 Christ; noton what measures of grace you attain, 
 
 T but
 
 274 St. Paul's Experience [SfcuM. XIX. 
 
 but on ct the gift of God, which is eternal life 
 through Jesus Christ our Lord." By faith apply 
 to your High Priest, and his cleansing blood, 
 and most precious intercession, all your days, 
 and you will still have solid peace. Use all 
 means against sin, your most deadly foe. But, 
 " if any man sin, we have an advocate with the 
 Father, Jesus Christ the righteous, and he is 
 the propitiation for our sins." The most upright 
 saints have no other dependance than this; fear 
 not to trust to it ; and fail not to profit by it. 
 Pray the Lord's Prayer all your days, imploring 
 daily forgiveness, because you dailv need it ; and 
 be thence reminded of daily forgiving others, as 
 that prayer directs you. While you continue 
 seeking, following, doing " this one thing, for- 
 getting things behind, reaching forth to things 
 before, pressing forward," do not be impatient 
 or discouraged, because the flesh interrupts and 
 distracts you. The very prospect of heaven is 
 made more precious to you by these troubles 
 and hindrances. There you shall feel the motions 
 of sin no more. So long as you dread all sin; and 
 loathe yourselves on account of it ; and labour 
 against it as your greatest enemy ; and in your 
 practice live soberly, righteously, and godly ; 
 rest assured, though the inward feeling of im- 
 perfection be grievous, .sin can never prevail over 
 you to your ruin. If you believe not this, to 
 what purpose do we preach Christ crucified and 
 interceding for us? This is the nature of his 
 Salvation : This i.s the refreshment which he pro- 
 mises to the weary and heavy laden who come 
 unto him: This is the deliverance, which he has 
 wrought out for those, who otherwise would be 
 " all their life-time subject to bondage*." Re- 
 
 *IIeb. ii. 15. 
 
 member,
 
 SE RM. XIX.] hi the School of Christ. 275 
 
 member, then, that, not only at your first con- 
 version, but also through life, and in death, he 
 will be with you, and conduct you safe into his 
 mansions. 
 
 The Lord enable vou to understand and r^ip 
 the full brnefit of these scriptural directions. You 
 are in the same state with St. Paul, and while 
 you walk in the path of holiness, it is impossible 
 you should perish. Use the same means, which 
 he did, to preserve your consciences from guilt 
 and torment, and you shall rejoice in Christ, 
 remain thankful, and be enabled to press for- 
 ward with success. 
 
 Together with all this consolation, I must 
 direct you to follow on, that you may attain 
 more and more. Though you cannot attain all 
 the happiness you wish in this life, neglect not 
 to seek what you may attain. Consider what 
 Christian graces are weakest in you ; what there 
 is in your temper, your situation in life, your 
 circumstances, your habits, your employments 
 in the world, which particularly molests vou. 
 And watch in these respects, that you may be 
 delivered from murmuring and discontent; that 
 patience mav have its perfect work ; and that 
 you may learn more meekness and long-sufFerino-. 
 Guard against the world ; and labour to be more 
 mortified from its pursuits ; its spirit, and its 
 taste; that as you grow nearer to your latter end, 
 you may have your desires and thoughts more 
 centered on Jesus. Often humble yourselves 
 before God for having attained so little, and for 
 having given way to those evils which experi- 
 ence shews you to be hurtful to your souls. 
 Avoid those things which you know to be snares; 
 pray more in secret; retire more from the world 
 let your conversation be more guarded. 
 
 T 2 Acquaint-
 
 276 Si. Paul's Experience [SERM. XIX. 
 
 Acquaintance even with Christian people must 
 be carefully attended to, by him who means, 
 with St. Paul, to follow on, that he may appre- 
 hend Christ. Choose to converse, if you have 
 opportunity, with the liveliest and the most 
 spiritual Christians. Do not be disgusted because 
 you are behind them in grace ; but study to 
 learn from them ; and take care of being encou- 
 raged in a trifling frame of mind, by the examples 
 of too many who profess themselves to be reli- 
 gious. Alas ! numbers, who make a profession 
 of divine things, who are in easy circumstances, 
 and without any particular crosses, are no proper 
 patterns for you to follow. I know that among 
 the poor there are found selfish hypocrites ; but 
 the SINCERE POOR, who simply follow Christ, are 
 those whose example you need not to be ashamed 
 to follow. They live most by faith; and in 
 general you may learn much more of St. Paul's 
 frame from them than- from the richer sort, even 
 of sincere Christians. 
 
 Never omit seasons of private prayer and re- 
 collection. MUCH COMPANY IS THE BANE OF ALL 
 
 TRUE GROWTH IN GRACE. Endeavour that the 
 company you keep may be such as may enliven, 
 not deaden, your souls. Meditate on death 
 and eternity often. Keep the resurrection 
 in view constantly. Your salvation is nearer 
 than when you first believed. Finally, remember, 
 as Christ hath told you, that ONE THING is need- 
 ful. Imitate the pattern of St. Paul, the CHOSEN 
 VESSEL, this day set before you, " doing this 
 one thing," and you will wax stronger and 
 stronger, till you arrive at your happy and ever- 
 lasting home. 
 
 I have hitherto been speaking to thriving 
 
 Christians,
 
 SERM. XIX.] In the School of Christ, 277 
 
 Christians, that is, to those in whose life no blot 
 appears. The next sort are those professors of 
 reliaion, who, though it be not evident thatthev 
 
 O "'.*-* * 
 
 are mei*e hypocrites, or decisively so, yet their 
 practice, in some or other respecls, appears out- 
 wardly to be unbecoming the Gospel of Christ. 
 I beseech you attend to the text. You have in 
 it the example of a man walking as becomes a 
 Christian. You are not called upon to imitate 
 Paul as an eminent Apostle, or as an inspired 
 Writer, but as a follower of Christ, such as you 
 are, or profess yourself to be. He looked on. 
 himself, not as having already attained, or as 
 being per^'eft. Far from it. He was humbly 
 conscious how little he had attained; how much 
 was still to do; how very far short he fell of 
 the pattern of his Divine Master. Indeed if he 
 had thought of being justified before God by his 
 own works, and had had no other plan of salva- 
 tion, the consciousness of his imperreclions and 
 great unworthiness must have caused him to 
 despair, as it will every serious person who knows 
 himself. It is not possible for any but careless, 
 or proud, or presumptuous, persons to rest easy 
 under the idea of relying on their own righteous- 
 ness for salvation ; whence I conclude, that it is 
 indeed a false doctrine. In this very chapter, 
 in which the Apostle describes so particularly 
 his own frame and state, he expressly renounces 
 his own righteousness, that he may be found in 
 Christ, and in him alone be accepted. This is 
 his dependance. But here he does not stop. 
 Nor will any man stop here who, like him, has 
 tasted of the love of God, and knows what holi- 
 ness means. Holiness itself is happiness : He 
 sees that Christ has apprehended him, that he 
 
 T 3 may
 
 278 St. Paul's Experience [SERM. XIX. 
 
 may be holy. When he considers how little he 
 has attained of this the true disposition for 
 heaven, he follows after, that he may apprehend 
 that holiness, for which Christ apprehended him: 
 indeed his hope lies in the hold that Christ has 
 of him, strong and invincibly firm; not in HIS 
 hold of Christ, which is never, by any means so 
 strong as it ought to be. 
 
 But is it not plain, O lukewarm Christians, 
 that his state is very different from yours? When 
 you were first awakened to a concern for your 
 souls, you eagerly sought for pardon and peace in 
 Christ. Sin was at that time so terrible a thing 
 
 O 
 
 to you, that you endeavoured to keep clear or 
 all approaches to it. Is then the doclrine of 
 salvation by Christ, which you have now for 
 years understood, to release you from your obli- 
 gation to labour and endeavour after holiness? If 
 you have found out, that formerly, perhaps you 
 \vere needlessly scrupulous in some things, are 
 you now to be quite loose and negligent, and to 
 evidence very little difference bet ween yourselves 
 and the irreligious people of the world? Haveyou 
 now really nothing to do, have you, in religion, 
 no call for further exertion ? Can you think it 
 right to rest in an easy, dull, uniform way for 
 many years, without any improvement in grace? 
 If you can; may you not justly question whether 
 you have any right foundation in Christ, and 
 whether you have not been building your house 
 on the sand*? His ways used to be reckoned 
 ways of pleasantness, and all his paths to be 
 peace. If you can be so indifierentabout walking 
 in them, it may be questioned whether you know 
 them aright, so as to love them. 
 
 li 
 *Mah, vii. 20.
 
 SERM. XX.] In the School of Christ. 279 
 
 It is not either for you or me to undertake to 
 settle, whether, in your present state, you are true 
 Children of God, or not. Rather do you give 
 diligence to make your calling and ele6lion sure, 
 by exercisingyourselvesin faith, hope, and cha- 
 rity; and by stirring up yourselves to take hold 
 of God's covenant, and to walk as becometh. 
 Christians. 
 
 What, are there not many evils under which 
 you labour? I am sure if you have spiritual feel- 
 ing, you must be burdened ; and the burden 
 of your mind will be one of the most hopeful 
 symptoms of spiritual life. Consider how it 
 should be with you. If Christ has apprehended 
 you, it is that you should feel, and think, and 
 speak, and a6l in a very different manner from 
 what you do at present. Indeed, if you were in 
 ever so lively a frame, you would still be far 
 from what you ought to be. But you should 
 have real work on your hands, and be diligent 
 in that work. You cannot be right if your 
 religious employment consist in barely making 
 a profession of doctrine. A preacher who would 
 tell you of nothing else, and only bid you comr 
 fort yourselves that all was safe, might suit you 
 best, but such preaching would be poison, not 
 food for your souls. It would not deserve the 
 name of pastoral instruction. 
 
 Come to particulars, I beseech you. Is that 
 love of the world, which you have, for years, 
 laboured under, in any measure subdued ? The 
 nearer you approach to your latter end, are you 
 the more earnestly engaged in preparing for it? 
 Do you find your thoughts and desires more 
 taken off from the things of the world, and do 
 you now long more to be dissolved and to be 
 T 4 with
 
 280 St. Paul's Experience. [SERM. XIX. 
 
 \vith Christ? Is your disposition more charitable, 
 meek, patient, and more resigned to the Divine 
 \vill ? Are you less di.^pos.. d to murmurings and 
 repinings; to frowarcl, perverse, and malignant 
 passions and suspicions, than ibrnierly ? Is your 
 tongue more under government.andlessdisposed 
 to censoriousness : more apt to dwell on divine 
 things, and to be less engaged in trifles, than 
 formerly ? Are you doing good with more cheer- 
 fulness, and are your thoughts and imaginations 
 more subdued? Burns the flame of divine love 
 more in your souls ? But I shall spare other 
 particulars. Only I ask you concerning your 
 besetting, constitutional, sin, whatever it be ? 
 What is its state? Are you always disposed to 
 vindicate it, or even so blind as not to know it ? 
 I know that the most holy and the most sincere 
 are always the most humble. And when parti- 
 culars come to be examined, they are ready to 
 cry out "unclean, unclean." They see them- 
 felves to fall far short of their duty. But are you 
 of those who make thisan excuse for standing still 
 and doing nothing ? And do you look on your 
 sins rather as weaknesses, for which you are to 
 be pitied, than as evils which alienate you from 
 God, and for which you deserve to be con- 
 demned ? Assure yourselves, if this be the case, 
 that Christ did not come to save such proud 
 persons as, you are. And you have reason to 
 fear lest you be found at last, among those to 
 whom he will say, "I never knew you." The 
 real Christian can, after all, rest only in Christ; 
 but when he does so, he is not content with 
 remaining under the power of his sins. He daily 
 labours against them; and rests not till he obtains 
 a growing victory over them. I ekhort you, Bre- 
 thren,
 
 SERM. XXI.] In the School of Christ. 281 
 
 thren, diligently to examine yourselves, and to 
 seek lor this certain evidence of a safe and excel- 
 lentspiritual condition, thatso an entrance may be 
 ministered to you abundantly into the everlasting 
 kingdom of our Lord and Saviour Jesus Christ. 
 
 I speak, lastly, a word to careless and profane 
 persons. What says the Drunkard, the Swearer, 
 the Sabbath-breaker, the lover of pleasure more 
 than lover of God? What answer will YE give 
 to this important question ? Are YE following 
 ota to apprehend the things of Christ ? Your 
 consciences tell you ye have nothing to do with 
 him. Ye have never begun to be Christians. 
 Satan is your master. Tremble, if ye be not 
 hardened beyond feeling and exhortation : and 
 repent to the saving of your souls. 
 
 If a man think all is well with him, merely 
 because he is honest, and quiet, and peaceable, 
 in society, he surely deceives himself. To be 
 so is, unquestionably, right and laudable; it is 
 even a necessary branch of duty, as I have re- 
 peatedly observed; but it is neither the whole 
 nor the best part of duty. To learn to love 
 God ; to renounce our own righteousness ; to 
 believe in Christ alone for salvation ; to be hear- 
 tily thankful for redemption through,his blood ; 
 and, by the love of Christ, felt in the soul, to be 
 stirred upand constrained to live soberly, righte- 
 ously, and godly, these things are necessary to 
 make a Christian. If words can prove any thing, 
 the Scripture shews us these greaj truths every 
 where. And when any man begins to seek for 
 this inward religion, he will find, from the oppo- 
 sition and rebellion of his corrupted nature, that 
 he needs that NEW BIRTH of which the Scrip- 
 ture speaks, and he will pray for it sincerely. 
 
 But
 
 232 St. Paul's Experience, &c. [SERM. XIX- 
 
 But if bare honesty and external propriety of 
 conduct make a man fit for heaven, how comes 
 it that, in all ages, there have not been found 
 greater enemies of Christ's Gospel, than some 
 of this very character have been ? Is this the 
 religion of Jesus? Is this the whole mystery of 
 godliness? Many have had this without the 
 smallest portion of Christianity: There have been 
 Pagan moralists who, by their lives, might cover 
 \vith shame those, who call themselves chris- 
 tians. 
 
 Brethren, consider, " To apprehend Christ, 
 to win Christ, to be found in him/' is what St. 
 Paul teaches. Go and learn what these and 
 such like expressions mean. Examine, search, 
 pray, inquire where truth lies, and learn real 
 Christianity now, lest you learn what it is, when 
 it will be too late to save your precious and 
 immortal souls. 
 
 SERMON
 
 SERMON XX. 
 THE SONG OF SIMEON. 
 
 LUKE ii. 2G. 
 
 And it teas revealed unto Him by the Holy Ghost, 
 that He should not see death, before he had 
 seen the Lord's Christ. 
 
 FROM these words I shall take occasion to 
 consider the case of old Simeon, his Cha- 
 racter, and the completion of the promise in the 
 Text. I shall thence be enabled to lay before 
 you the true source of that peace and resignation 
 which he possessed, and to exhort you to follow 
 his Example. Let me bespeak the attention of 
 you all, and in particular of persons in the de- 
 cline of life; for their sakes more immediately 
 I chose this subject, which, notwithstanding, I 
 will endeavour to render useful to men of all 
 ages, and also not unsuitable to the solemnities 
 of this holy Season*. 
 
 When our Lord was brought by his parents 
 to Jerusalem, to be presented according to the 
 rites of Moses's Law, there was a man in Jeru- 
 salem, whose name was Simeon ; and this man 
 was just and devout; equally respeclable among 
 * Christmas. 
 
 men
 
 284 The Song of Simeon. [_SERM. XX. 
 
 men for his observance of BOTH Tables. A partial 
 Obedience is no Obedience. He who seems to 
 be pious towards God, \vithoutjustice towards 
 men, is a hypocrite. This, I suppose, no one 
 here will deny. He also, who seems to be just 
 towards, men, and is without devotion towards 
 God, is equally a hypocrite. There is no sincere 
 virtue in him ; he is not just towards men ; if he 
 is so in the letter, as to external duties, he cer- 
 tainly is not so in the spirit before God. The 
 spiritual duties, which he owes to his fellow- 
 creatures, in warning, instrucling, and rebuking 
 sinners, he cannot perform. But Simeon, in the 
 verse before the text, is said to have been BOTH 
 " just and deyout ;" and to have been " waiting 
 for the consolation of Israel." Moreover, it is 
 added, " and the Holy Ghost was upon him.'* 
 The consolation of Israel is Messiah the Prince 
 and Saviour, whom I suppose, according to the 
 prophecies of Daniel, he expecled to appear on 
 earth about this time. It seems he ardently 
 waited for his coming on earth, and longed 
 above all things to see him before he died. We 
 do not hear that he desired to live till he had 
 amassed such and such sums; till he had seen 
 all his children settled in the world ; till he had 
 secured such and such points; but, for aught 
 that appears, THIS, THIS, " to see the Lord's 
 Christ," was the sole object, for which he 
 desired to live; and which being obtained, he is 
 content to die in peace. This was a sure sign 
 of a regenerate heart, thirsting after spiritual and 
 heavenly good. 
 
 Old people cannot but wish to see their dearest 
 relations well provided for, before they die; 
 yet if they are really Christians, their leading 
 
 desire
 
 SERM.XX.] The Song of Simeon. 285 
 
 desire will be, to see both themselves and their 
 children interested in the Gospel, and partakers 
 of its Salvation. Natural affeclion dilates to 
 them to wish the very best things for those whom 
 thev tenderly love; but spiritual affeclion directs 
 their wishes to right objecls. Hence, they are 
 ardently desirous of their relatives becoming 
 believers in Christ, because then they leave them 
 with a comfortable prospecl, on both sides, of 
 meeting again in the kingdom of God. A 
 hopeful state of their precious souls they heartily 
 prefer to every thing else; nor can they hesitate 
 a moment whether they would choose to leave 
 their most beloved kindred in contemptible 
 
 obscurity, vea in the condition of the meanest 
 
 j * j 
 
 beggars, but partakers of God's grace, or, among 
 the high and splendid orders of the most rich 
 and powerful, but, without the fear of the Lord. 
 Ye Fathers and Mothers, weigh whether ye 
 are thus affected with regard to your children ; 
 and consider, whether your principal concern 
 on their account has been that they may be true 
 Christians. 
 
 Simeon, no doubt, had often prayed that he 
 might see the Lord's Christ before he died ; and 
 God graciously heard him. " It was revealed to 
 him by the Holy Ghost, that he should not see 
 death, till he had seen the Lord's Christ." Our 
 Heavenly Father dealt with him in the dispensing 
 of this blessing, as he does with his Children in 
 general. He gives him his promise to depend 
 on ; but, by not gratifying him immediately with 
 the completion of it, he exercises his faith and 
 patience. The probability, if weattend merely 
 to the course of nature, is perhaps against the 
 happening of that event upon which the good 
 
 old
 
 286 The Song of Simeon. [SERM. XX. 
 
 Old Man bad set his heart. He is fast declining 
 in years, yet with Abraham he " staggers not*/' 
 and with him, " after he had patiently endured, 
 he obtained the promise." He saw Christ; nay 
 more, " he took him up in his arms." The 
 Children of God will, in the end, always find 
 HIS promises to exceed their hopes. The worldly 
 things we wait for, generally prove less in the 
 enjoyment than they appeared in anticipation: 
 But God's promises are worth waiting for; they 
 are sure to be fulfilled, and when they are ful- 
 filled they always delight, always satisfy, and 
 never disappoint; but even exceed all we can 
 ask or think. 
 
 Is not the case of real Christians thus, as it 
 was with this just, this devout, this waiting 
 Saintf ? O Brethren, let me persuade you to 
 renounce your own righteousness, and, with 
 earnest and persevering resolution, to apply to 
 Jesus, for righteousness and strength; and yen 
 will find the same cause for .rejoicing in your 
 God as Simeon did. It stands recorded among 
 the sacred words of Truth, that Jesus is now, 
 and will be in Eternity, the Saviour of those, 
 who listen to his invitations. " Come unto me," 
 and, <f abide in me/' Again, " if a man keep 
 my sayings," says our Lord, " he shall never taste 
 of death.'' On these promises Believers are to 
 live, in order to be holy and happy, and from 
 these toderivealltheirhope, lig-t, and strength, 
 and no one good thing promised will fail. 
 
 But we have not yet sufficiently laid open the 
 principles on which Simoon acled. Though he- 
 had never seen Christ in the flesh, he had known 
 
 * Rom. iv. '20. He staggered not at the promise of God. 
 f Luke ii. '25. 
 
 him
 
 SERM. XX.] The Song of Simeon. 287 
 
 him by faith: he had believed and cast his soul 
 upon Him that was to come. So didallthe Saints 
 of the Old Testament; as we learn from the 
 Epistle to the Hebrews. His motives, then, did 
 not originate in mere matter of curiosity ; for he 
 must have known, that to see Christ merely with 
 the bodilv eyes, has no saving efficacy. Christ 
 was seen by those Jews who passed by, wagging 
 their heads, and railing at him, when he was 
 crucified. We are apt to think, Oh ! how happy 
 those who saw the Lord of glory in the flesh. 
 Sense would plead powerfully for such a mani- 
 festation ; and the mourning sinnerperhaps longs 
 to be in the place of the penitent woman, men- 
 tioned in the seventh chapter of St. Luke, who 
 heard him pronounce with his lips, "thy sins 
 are forgiven thee, thy faith hath saved thee." 
 It is difficult to persuade ourselves, that w r e, at 
 this day, have as good opportunities of knowing 
 his forgiving love as she had. No truth, how- 
 ever, more certain; and I may justly add, the 
 practical consequences connected with it are 
 of the least importance. The promises of the 
 Gospel Jire not made to the beholder of the per- 
 son of Christ; but to the believer on his name. 
 "Blessed," says he, "are they that have not 
 seen, and yet have believed." Without the grace 
 of his Spirit we could no more believe, even if we 
 saw him in the flesh, than we can now. Simeon 
 was filled with the Holy Ghost; and in conse- 
 quence of that, he knew Christ to be his Saviour, 
 before he saw him with his bodily eyes. So that 
 that generation was in astate of nohigher proba- 
 bility ofsalvation than any other. And, in faclwe 
 find that, by far the major part of it would not be- 
 lieve in him. If Simeon had not trusted in Christ 
 
 as
 
 The Song of Simeon. [SEKM. XX. 
 
 as his Saviour,, the beholding of him \vith his 
 eyes would have been as nothing. So true is 
 that observation of St. Austin, that if Mary had 
 not had Jesus in her heart, as well as on her knee, 
 she would not havebeen blessed among women. 
 He came into the temple, by the direction of 
 (iod, at that particular time: But observe, it 
 was in the Temple that he was to receive this 
 TRESH testimony of God's love. If you expect 
 God's favour to be manifested to you,, throw 
 yourselves in his way, the way of duty, in consci- 
 entious attendance on ordinances. Those, who 
 make light of them, shew they are not seeking 
 God in good earnest. I use the expression FRESH 
 testimony of God's love, because I would put 
 you in mind that good men always long for re- 
 peated proofs of the loving-kindness of their 
 God ; and because it is very plain that Simeoa 
 had tasted of this loving-kindness before this in- 
 stance of it which we are now considering, other- 
 wise he would not have been called in Scripture 
 'just and devout, and one filled with the Holv 
 Ghost;" a description which only belongs to 
 believers in Jesus Christ. 
 
 When the parents brought in the child Jesus, 
 to do for him according to the custom of the 
 law, HE took him up in his arms. This was a 
 glorious scene, when we consider that he knew 
 the child which he held in his arms to be his 
 Lord, his God, his sure Saviour. How must 
 the old man's eyes have sparkled with joy, and 
 his heart have been affected with the sense of 
 (rod's Peace, in the completion of this promise ! 
 lloxv did he see himself honoured by the Lord ! 
 And with what freedom and joy did heblo's 
 God ! "Lord, now lettest thou thy servant 
 
 depart
 
 -. XX.] The Song of Simeon. 289 
 
 depart in peace, according to thy word." Gladly 
 wot.ld he die, since God had fulfilled the de ire 
 o r his soul. Sweet peace and resignation ! I hope 
 I need not now shew you, the sources of them ; 
 a full ; onsciousness of God's friendship, a sober 
 certainty ef bliss. Without these he could not 
 have talked of p?ace, nor have been so resigned. 
 *' For mine eyes have seen TRY salvation ;" sweet 
 name! He calls Jesus God's Salvation., and Jesus 
 itself signifies Saviour. It was a Salvation of 
 God's contriving, accepting, and applying to the 
 souls of men; andif Simeonhad not believedthis 
 Sal * ation to be his own, he could not have spoken 
 so joyfully of dying Pray., brethren, for his faith, 
 andyou may then bless God in the same manner, 
 and enjoy the same resignation, peace, an'i joy. 
 
 " Which thou hast prepared before the face 
 of all people, a light to lighten the Gentiles, and 
 to be the glory of thy people Israel." It would 
 be of great use, did we learn to apply Scripture- 
 truths as if they were directed like a letter to 
 us in particular; otherwise they are of little 
 value. You, who compose this congregation, 
 are Gentiles. Are you in darkness? Are you 
 sensible that you stand in need of a divine illu- 
 mination? Behold! here is the "light to lighten" 
 you ; he that believeth on him, as he saith, shall 
 not walk in darkness. 
 
 Now it is time t > apply to ourselves good old 
 Simeon's experience; and as his principles and 
 the story are sufficiently laid open, le T me ex- 
 hort you not to nvstake, as most of his gene- 
 ration did, the nature of the Salvation of Ch.ist. 
 They re<jaried the Saviour with merely a general 
 belief: Do you, with Simeon, seek to possess*nim 
 
 * 1 Johnv. 12. He that hath the Son, hath life; and 
 he that hath not the Son hah not life. 
 
 U for
 
 290 The, Song of Simeon. [SERM. XX. 
 
 for your own happiness, both now and ever. Re- 
 collet he came to be the Prince of Peace. Cease 
 not your prayers, cease not your importunities*, 
 till you know he is your peace, till you can join 
 with old Simeon every Sabbath-afternoon, with 
 all your heart, " Lord, now lettest thou thy 
 servant depart in peace, for mine eyes have seen 
 thy Salvation;" till, under the reading of the 
 New Testament, you can receive its promises, 
 and thus express your sense of God's peace, 
 your hope of deliverance from the fear of death, 
 and your resignation to the divine will. 
 
 In repeating this Hymn of Simeon, as well as 
 others appointed by the Church, it is to be 
 feared there is much hypocrisy, much dead for- 
 mality among us ! Simeon declares that Christ 
 is " a light to lighten the Gentiles." Deceive 
 not yourselves with a cold assent to general pro- 
 positions, as hypocrites do ; but put the questions 
 home each man to himself. Has Christ been a 
 light to me? Have I been conscious of my sitting 
 in darkness without him ? Has he guided my 
 feet into the way of peace? What am I doing? 
 Am I waiting on him, above all things, to the 
 end that my heart may be purified, as it can be 
 only by faith in him? Or am I quite careless 
 about the matter? Dead in sins, with no know- 
 ledge of divine reconciliation? If so, what- 
 ever light Christ may be to others, he is no more 
 to you than if he had never come into the world, 
 to visit the Gentiles by his grace. 
 
 To you in particular, who are in the decline 
 of life, I would say; If you have believed on 
 Jesus to the knowledge of the remission of sins; 
 if you are walking in this light; if you can 
 
 " See Luke xi. 
 
 depart
 
 SEEM. XX.] The Song of Simeon, 291 
 
 depart in peace, having seen his Salvation, happy 
 are ye. The Mission of Jesus has to you answered 
 its end : Do you shew forth the praises of the 
 Lord, in a course of heavenly-mindedness; and 
 be not slack to exhort others; and tell them 
 from your own experience, that there is a peace 
 to be FELT in religion. Be patient under God's 
 hand, and wait his time, when he will remove 
 you hence unto himself. 
 
 But if there be any here, yet burdened with 
 guilt and unbelief, though there may be reason 
 to hope that you are really seeking the face of 
 God, examine } ourselves, and see that you be 
 not self-conceited with the opinion of your 
 own wisdom, as old men are frequently too apt 
 to be; and take care of worldly-mindedness, 
 that absurd vice of Old Age. Look at Simeon 
 for a pattern, and believe that the spirit of God 
 will do for \ on as HE did for him. If you com- 
 mit your souls to God with the earnest prayer of 
 faith, the eyes of your mind shall see his Salva- 
 tion, and} on also will be enabled to sing, "Lord, 
 now lettest thou thy servant depart in peace." 
 
 But, I fear, there are old persons among us, who 
 have always thought themselves safe, notwith- 
 standing that they have never known their own 
 lost state, nor the all-sufficient Salvation of Jesus. 
 Pride, Shame, Prejudice, and an admiration of 
 theirown good qualities, duringa long course of 
 formal prayers, and attendance on the Sacra- 
 ment, all conspire to hinder them from receiv- 
 ing the Lord's Christ. Oh! it is sorely grievous 
 to nature for them to own they have yet their 
 religion to seek ; to give up themselves as lost 
 sinners, and to consider their performances, 
 which they had supposed pious and meri- 
 torious., as defeclive, and as having C{ the 
 u 2 nature
 
 292 Song of Simeon. [SERM. XX. 
 
 nature of sin*/' and to trust wholly in the 
 righteousness of Jesus Christ: Painful Sacrifice ! 
 Thoughts of this kind cause their hearts to rise 
 \virh indignation: Yet thus it must be: They 
 must learn to see their lost state, and to put no 
 confidence in their own works ordeservings, no 
 
 O * 
 
 TRUST in their own prayers, endeavours, strength, 
 or wisdom, to look on ail these things, as no 
 proper foundation, either in whole or in part, 
 for acceptance with God, and to make this 
 simple plea, fi Lord, I am deserving of Hell, 
 and can do nothing to ward off thy vengeance, 
 have mercy on me, for Christ's sake; I cast my 
 soul on him only; without him I am lost for 
 ever." Thus are they to flee from the wrath to 
 come, or they cannot escape it. 
 
 Other old persons, I fear, there are, who are 
 vet slaves to the cares or pleasures of the world. 
 What shall I say ? It is time for you lo ask your- 
 selves the question, What must 1 t!o to be saved ? 
 Consider; the young MAY not live long; You 
 MUST die soon. What do you learn from those 
 trembling hands and tottering knees? Is it for 
 you to be as anxious about worldly gain, as if 
 the fashion of this world were to last for ever? 
 Have you so much time on your hands, that you 
 can afford to throw it away in gaming? Is it for 
 you to dress, to mix in the gaieties of life, to 
 affect a levity of conducl and conversation which 
 you have neither health nor spirits to support? 
 Will God's forbearance never have an end ? 
 Will you vindicate a frivolous and pleasurable 
 course of life as necessary for your amusement? 
 Consider that were you in heaven, you could 
 have no pleasures that would suit your taste ; and 
 *Scc Article XIII. of Religion. 
 
 consider
 
 SEUM. XX.] The Song of Simeon. 293 
 
 consider further, that as you die, so must you 
 remain for ever. "He that is unholy, must be 
 unholy still." Does not this indicate that your 
 hearts are not fit for heavenly society ? Were you 
 as you should be, religion itself would be your 
 amusement: Were you reconciled to God, you 
 would find the contemplation of his promises, in 
 his word, sufficient entertainment,, without any 
 occasion for fashionable pleasures to supply the 
 vacancy of the tedious hours. Let me ask you 
 these necessary questions. Have you any good 
 reason to believe that you are born again * ? 
 AVhat evidence have you, besides the patience 
 and long forbearance of God, that HE now loves 
 you? Or, can you honestly say that, in return 
 for his love, you have given him your whole 
 heart? Should not you be afraid of dying ? 
 Durst you say with Simeon, " Now lettest thou 
 thy servant depart in peace?" Go home., and let 
 the questions which I have asked you ring in 
 your ears, and sink into your hearts, and remain 
 there for matter of private meditation. If you 
 find yourselves angry, ask whether the cause be 
 not that you are conscious of your danger? If 
 you be tempted to fly from serious thought, is it 
 not a proof that you cannot bear the accusations 
 of an evil CONSCIENCE? May Almighty God 
 bring you to a hearty concern for eternity. Oh ' 
 humble yourselves before him ; look to the 
 Saviour, and rest not till you know that he is 
 your's " to the saving of the soul f ." 
 
 Consider also whether you have not much to 
 answer for before God, for having been the 
 meansof corrupting youth by your bad example 
 conversation. Ask yourselves, have I taught 
 *John iii. 3. . f lleb. x. 39, 
 
 ii 3 my
 
 <294 The Song of Shncen. [SFRM. XX. 
 
 my Children to pray and seek the Lord? Have 
 I been frequent and earnest in instructing them, 
 and keeping up the spiri t of family-religion? Have 
 their souls, and those of my Apprentices and Ser- 
 vants., lain upon my heart ? Have I been concern- 
 ed for ttieif spiritual more than for their temporal 
 good? What example have I set them? If any 
 of my Children manifestly lead wicked lives, will 
 not they on this head have cause to accuse me 
 at the last day? But, dreadful thought! F..ve 
 not some of them laboured in all sincerity to 
 serveGod with a good conscience, and to escape 
 the pollutions of the world, and do not I, in 
 effect, hinder and prevent them? Do not I per- 
 petually tell them, that they are unnecessarily 
 anxious concerning the care of the soul; too 
 scrupulous, in general, about religious matters; 
 that they spend too much time in these things, 
 or think too deeply on them ; that they grow 
 gloomy, unsocial, and enthusiastic? A:>ain, have 
 I not in some instances, even enjoined ti em no 
 longer to frequent the company or follow the 
 ways ofpersons, whom I thought over religious, 
 or too much abstracted from ihe customs of the 
 world ? Did I, or did I not do this for the pur- 
 pose of preventing further SERIOUS impressions 
 on their minds ? And lastly, with the design of 
 effacing such impressions, have Inotoftcn taken 
 advantage of the taste or temper of my children ; 
 laid snares for them in various ways ; and 
 particularly, by introducing them to pernicious 
 amusements and diversions ? It will be a poor 
 defence here to say that you always intended their 
 good, when the FACT stands against you, that 
 you may have ruined their souls. Tremble, O 
 grey-headed sinners, if any of you know your- 
 selves
 
 SERM. XX.] The Song of Simeon. 295 
 
 selves thus guilty; To have destroyed their 
 bodies were a far less evil in its consequences. 
 
 Let your past lives, however, have been what 
 they may, if with God's Blessing, I have reached 
 the consciences of any, you need not despair. 
 Come to Christ's blood, convinced of sin, and 
 he will save you to the uttermost. Those, in- 
 deed, who delay their conversion to the eleventh 
 hour, have to struggle with many difficulties. 
 For, notwithstanding that they may be exceed- 
 ingly desirous toseek after God, and to give him 
 their hearts, they will be sore let and hindered by 
 the habits and prejudices which they must have 
 contracted. These have been rendered stubborn 
 by time. They will find them not easy to be sub- 
 dued. " Can the Ethiopian, saith the Lord, 
 change his skin, or the Leopard his spots, then 
 may ye also do good, that are accustomed to do 
 evil*?" I say this not to discourage any of my 
 aged hearers, who lament their past neglect of 
 Christ, but to stir them up to diligence, in the 
 business of their salvation. All things are possible 
 with God, and if you seek earnestly to win 
 Christ, and to be found in him, you will not 
 seek in vain. 
 
 You, who are young, and have not yet 
 contracted strong habits of iniquity, or rooted 
 prejudices against the truth, have not to contend 
 withthesame hindrances. Avail yourselves of the 
 advantages which you possess: Remember your 
 Creator now in the days of your youth, while 
 the evil days come not, nor the years draw nigh, 
 when you shall say, I have no pleasure in themf. 
 If you wish to glorify God, by your living and 
 dying behaviour, you must begin, in early life, 
 
 * Jer. xiii. 23. tEcclcs. xii. 1. 
 
 U 4 to
 
 296 The Song of Simeon. [SERM. XX. 
 
 to look for " the consolation of Israel/' and to 
 wait on the Lord in the diligent use of all his 
 ordinances. It you dt sire., with the aged Simeon, 
 to depart in peace, your eyes having seen the 
 Lord's salvation, you must employ the same 
 means, which Simeon employed, you must walk 
 in the same steps, in which Simeon walked. 
 " Wherewithal shall a young man cleanse his 
 way?" A question of the last importance. A .d 
 the answer, both brief and satisfactory, is to be 
 found in the hundred and nineteenth Psalm, in 
 the same verse in which the question is asked; 
 " by taking heed thereto, accoi ding to God's 
 word*." 
 
 To conclude. May the design of our Lord's 
 coming in the flesh be fufilled in you all, both 
 old and young! May you depait from iniquity, 
 and cleave to him for righteousnessand strength ! 
 May you rejoice in Christ Jesus, in the hour of 
 death, and in the day of judgement ! 
 
 * Psalm cxix. 9.
 
 SERMON XXI. 
 
 THE PORTION OF THE MEN OF TTTE 
 WOULD, AND THE HOPE OF THE 
 GODLY. 
 
 PSALM xvii. 14, 15. 
 
 Men of the world, zchich have their portion in 
 this life, and whose belly thou fittest iv/th thy 
 hid treasure: They are full of children, and 
 leave the rest of their substance to their babes. 
 As for me, I will behold /hi/ presence in right- 
 eousness: I shall be satisfied, ichcn I awake, 
 ic.ith thy likeness. 
 
 THOUGH the evidences of a future state 
 are, by no means, so clear, in the Old 
 Testament as in the New, yet it may seem won- 
 derful, that any learned men should have asserted 
 that in the former, there is to be found no 
 revelation whatever of a future life or of immor- 
 tality. The truth is, these positions are there 
 repeatedly revealed. The single passage before 
 us contradicts the opposite opinion; and at the 
 same time serves to admonish ingenious and 
 learned persons, that, in reUgipus inquiries, whea 
 they lean, as the Scripture says, to their own 
 
 understandings,
 
 298 Portion of the Wicked. [SERM. XXf. 
 
 understandings*, they are ever in clanger of fall- 
 ing into the most gross and palpable absurdities. 
 I have chosen to introduce no more words 
 into the Text than what directly relate to the 
 subject in view. What was particular in David's 
 circumstances, and gave occasion to these words, 
 shall now be briefly mentioned. 
 
 David had many enemies; and in his Psalms, 
 he freq uentlyprays to be delivered from them. No 
 man's life was ever more variously exercised than 
 his; and therefore we read very much both of his 
 inward and his outward trials. We have indeed 
 an opportunity, in his case, of seeing godliness 
 tried in all possible ways. The Psalms are, there- 
 fore, the Christian's book of experience. Medita- 
 tions and prayers there may be met with, by every 
 one who fears God, exa6My suited to his own 
 case, from time to time, and affording him lan- 
 guage the most proper to express his various 
 feelings. In the Psalm before us, he prays 
 against the designs of his enemies, and beseeches 
 the Lord to deliver his soul from the wicked; 
 " which is thy sword, from men which are thy 
 hand, O Lord." Wicked men are, as it were, 
 the Lord's sword, hand, or instrument for exe- 
 cuting his counsels. They can do no more than 
 what he ordains or permits. 
 
 David remarks of them, that they are MEN 
 OF THE WORLD; men who live for this world, 
 and as if there were no other; who have no taste 
 for any thing but what is of this world." Which 
 have their portion in this life." They desire no 
 other; their affections are here only: and "whose 
 belly thou fillcst with thy hid treasure." This is 
 often the case: and, by this very dispensation, it 
 * Prov. iii. 5. 
 
 sufficiently
 
 Hope of the Godly. 299 
 
 sufficiently appears of how little value in the eyes 
 of the Lord are worldly riches and worldly gran- 
 deur. These things after which the unconverted 
 pant so greedily, are olten committed to the ma- 
 nagement of men who have no love for God: 
 Nay, such men often possess them in abundance; 
 " t^ry are full of children, and leave the rest of 
 their substance to their babes." To conclude life 
 in this way, is the highest felicity of a worldly 
 man. He is so selfish that his benevolence 
 extends very little beyond his own family. If 
 then he has many children; possesses riches 
 during his own life, and has the prospect of 
 leaving much wealth among his children that 
 they may possess it after him; he enjoys all that 
 his heart wishes, or for which he has any taste. 
 
 But all this will not satisfy a child of God. 
 Every real saint, in the world, will turn from 
 these things to that which supremely engages 
 his affections. ' f As for me I will behold thy 
 presence in righteousness; I shall be satisfied 
 when I awake, with thy likeness." In this world 
 he is far from being satisfied. But he has a fore- 
 taste, a relish, a prospecl, which cheers his heart, 
 while he thinks ot the future. The time will 
 come, when he shall behold his God as he is; 
 when in the morning of tne gloriousresurreclion. 
 he shall awake from the dust, and find himself, 
 in body and soul, made perfectly like the Saviour 
 for whose coming he now looks and wishes: 
 " Who shall change his vile body, that it may be 
 fashioned like unto his glorious body, according 
 to the working, whereby heisableeven tosubdue 
 all things to himself." He will then be perfeclly 
 conformed to his Saviour in righteousness: lie 
 then behold, admire, and live upon his 
 
 excellencies
 
 1300 Portion of the Wicked. [JSEHM.XXJ. 
 
 excellencies and his loving-kindness. This is 
 David's heaven For this he waits. And in 
 this taste and disposition a real saint stands 
 direclly opposite to the character of a man oi'the 
 world. 
 
 The Text gives us then, in a few \vords, a 
 striking description of the difference between a 
 worldly and a heavenly-minded man. I will 
 endeavour to improve the instructive passage, by 
 stating this difference a little more particularly 
 and distinctly. To this end, I would first speak 
 of " the Man of the World;" and secondly, of 
 the Christian, not attempting to detail every- 
 thing at large of their characters, but rather to 
 shew, how they stand opposed to one another in 
 their views of what each would call a happy 
 termination of human life. My object is to 
 furnish matter for self-examination to us; that 
 we may know what our state is ; and see for 
 what we have to hope, or to fear; for what we 
 have cause to rejoice or to grieve; and may 
 learn, in the first case, to be thankful and per- 
 severe; in the second, to repent and believe the 
 Gospel. 
 
 1. The unconverted man is a " man of the 
 WORLD." This word has generally a bad sense 
 in Scripture. Thus, " whosoever will be a friend 
 of the WORLD is the enemy of God. They are 
 of the world, and the world heareth them. 
 Marvel not if the world hate you." MEN OF 
 THE WORLD, who persecuted David, set their 
 heart on this world. Its pomps and vanities, its 
 pleasures and delights, its riches and honours, 
 its wisdom and shevvof virtue without substance, 
 are their treasure. They have no value for the 
 things of another life. Though the idea of a 
 
 God
 
 SERM. XXI.] Hope of the Godly. sol 
 
 God is not easily taken away from the minds of 
 men, they think of him as little as possible. 
 They would v r ish him to contrive the govern- 
 ment of the world so, that they should have 
 hearth, agreeable friends and connexions, plea- 
 sures in abundance, success in their schemes, and 
 gratification of their lusts and passions. If he 
 would but permit them to live here as long as 
 possible, forever, if that could be, they would 
 allow him to be a good and gracious Governor. 
 But then, they would wish to have no intercourse 
 with him. They have no idea of any pleasure 
 resulting from society with him. They have no 
 desire to behold his face, or ever to have more 
 to do with him than they have at present. And 
 yet many of them may have no obje6Uon to go 
 through a decent form of religion, now and then, 
 particularly on the Lord's -day; but it is evident 
 their notions of happiness suggest no duties or 
 employments of this kind. They have their 
 delight wholly in the world. 
 
 This is the way of all men, by nature, since 
 thefall ofourfirst Parents. Unconverted sinners 
 have no other taste. They " have their portion 
 in this life." And yet they very often find the 
 course of things not to suit their wishes. By 
 sickness or the danger of death they are fright- 
 ened, at times, into something of more earnest 
 religion. Put nature is nature still; and as they 
 are not born again, they easily, when the interrup- 
 tion is removed, return to their old course. Now. 
 it is not needful to suppose, that the " man of the 
 world" should be adclicled to every vice. There 
 may be some amiable qualities which adorn his 
 character. He may, for instance, be humane 
 and renerous; and it is not at all necessary, that 
 
 he
 
 302 Portion of the Wicked. [SERM. XXL 
 
 he should be? a drunkard or a misT, in the 
 offensive and disgraceful sense of those words. 
 This circumstance often deceives men of the 
 world. For possessing some good social quali- 
 ties, and being free from some vices to which 
 they see others addicted, they are ready enough 
 to conclude themselves good men. This is one 
 of the most common and fatal errors of persons 
 of this class. Because still they are, ' f men of 
 the world/' while they "have their portion in 
 this life," and have no love or God in them. 
 
 Ye with whom this is the case, consider what 
 is the real frame and condition of your heart. It 
 does not love God. You shew no love to him 
 in any one instance. Religious exercises are to 
 you very unpleasant and irksome. You are glad 
 when they are over. Shortness is with you the 
 
 . ^ 
 
 best recommendation they can have. And you 
 do not love to converse freely with any person 
 in a serious way, concerning the care of the soul; 
 concerning the worth of eternity ; concerning 
 the preciousness of the Redeemer; or on any 
 subjecT: that might lead your minds to God. 
 Such subjects throw a damp on YOUR spirits ; 
 and when alone, you do not choose to meditate 
 4)ii tilings of this nature. Yet you have wishes 
 and desires. There is something that is upper- 
 most in your mind. And what isthatsomething? 
 It is either God or the World; heavenly or 
 earthly things: and by this very something your 
 character must be determined ; either that you 
 are a godly man, or a man of the world. 
 
 Does not conscience tell you, that worldly 
 things are your great object : You sav. at times, 
 you think of death and judgement : the hardened 
 thief jr murderer also thinks of the Judge and 
 
 or
 
 SEKM. XXI.] Hope of the Godly. 303. 
 
 of the place of execution. But he wishes he 
 could not. He tries to dissipate such thoughts. 
 They are very disagreeable to him. You have 
 no delight in thinking of death and judgement ; 
 and what sort of pleasure heaven would afford 
 you, if it were possible for you to arrive there, 
 you may conceive by your present feelings. It 
 would be a great punishment to you to be 
 confined, for a month, to the company and 
 acquaintance of truly pious persons. Their reli- 
 gious exercises and modesof conversation would 
 be very irksome to you. How disagreeable then 
 would heaven itself be to you, where the service 
 of God is the chief employment of the blessed 
 for ever ! Learn hence, that at present you are 
 not fit for heaven, and that you need an entire 
 change of heart, without which you never can 
 arrive there. 
 
 But you know what you wish for, O men of 
 the world. The Psalmist has expressed it; "whose 
 bellies thou fillest with thy hid treasure. They 
 are full of children, and leave the rest of their 
 substance to their babes." You wish to be thus 
 prosperous, as the men of the world formerly 
 were, whose portion was in this life; who perse- 
 cuted David, and treated him with much hatred 
 and enmity. For this is the common way of 
 such persons, from the dislike they have of god- 
 liness; there at least yourwishes are not feeble 
 or lazy. You can feel these subjects, and think 
 of them with spirit; and both talk and a6l con- 
 cerning them with life and earnestness. 
 
 The " men of the world," mentioned in the 
 Text, were favoured, it seems, FAVOURED shall 
 I say, or ACCURSED with the gratification of their 
 *vishes ? They were full of money, and enriched 
 
 wilh
 
 30-1- Portion of the Wicked. [SERM. XXf, 
 
 wit!, large possessions, and saw a numerous race 
 of children, and had iurgv fortunes to bestow- 
 on them all. You think this is lifV indeed ; this 
 is enjoyment; this is to live to some purpose. 
 And if you have success in your schemes, and 
 find things to be with you., as the Psalmist de- 
 scribes diem to have b C'i -with the men of the 
 world, in his time, you seem to have done well. 
 You will fej-1 pleased with your own merit, and 
 perhaps imvardly say, " my power and the mig:it 
 of mine hand hath gotten me this wealth." I 
 am not now to speak of the empty, vain, and 
 miserable state to which, after all, the greatest 
 prosperity of this kind reduces yoi;. My business 
 is to shew you, from your own lee) ings, views, 
 and practices, that you are <c men of the world/' 
 and, as such, unlit for the kingdom ot heaven. 
 
 You may look back with a sort o, triumpn or! 
 your own management and industry; you may 
 describe, with satisfaction, your artifices and 
 address; your usefulness to the community; and 
 your knowledge in business. You mav take 
 
 * J 
 
 notice, with pleasure, from what low beginnings 
 in life you have been raised thus high. You may 
 talk of your money, your estates, yuiir connex- 
 ions, your rank and appearance in the world^the 
 credit you are in, and the awe in wYic ; you hold 
 mankind on account of your riches -and conse- 
 quence. But, the soul cannot feed on such trash 
 as this. Conscience itself is your accuser, and 
 death is before you, and judgment draws nearer 
 and nearer: and you have not the least relish, 
 the least preparation for the state which is to 
 come. What is it to vou, that you will leave a 
 groat fortune behind you, and your children in 
 the possession of it ? What is it to you that 
 
 numbers,
 
 SIRM. XXL] Hope of the Godly. 305 
 
 numbers, once your equals, are now far your 
 inferiors? Alas! what is all this to the? happiness 
 of the soul ? " What shall a man give in exchange 
 for his soul?" That is starving amidst all this 
 opulence, and during all this success. 
 
 But some of you are not so prosperous; on 
 the contrary, many have to struggle with diffi- 
 culties. In cases of this kind, as <c men of the 
 world, who have their portion in this liie," you 
 will look up, with envy and admiration, to those 
 who have been more fortunate. You irt t, and 
 murmur, and live in great anxiety. So that in. 
 one case you are lifted up with pride; and in 
 the other, you are racked with discontent. Thus 
 it i* poor persons may shew, thut they, as 
 Well as the rich, are " men of the world." And 
 till (hey obtain a taste and disposition entirely 
 new, entirely opposite to what they now profess, 
 or, in other words, till the great, thedivine, change 
 of the new birth take place in them, they cannot 
 be happy, either in this life, or in another. Such 
 are the views, and such the state of mind of those 
 who have their portion in this life-. 
 
 2. Let us for a few moments turn our eyes to 
 those who have their portion in a better world. 
 
 I am not going to represent either angels or 
 saints in heaven. A real Christian, in this life, 
 is far from being perfect. He may, in some 
 qualities, and in some views, be even inferior to 
 a " man of the world." Moreover, he has 
 faults, which may be seen and known ; they are 
 often not of an ambiguous nature; though it be 
 still true that he isliable to frequent misrepresen- 
 tation. Yet after all there is an essential difference 
 of character between him and the " man of the 
 
 X world,"
 
 $06 Portion of the Wicked. [SERM. XXI. 
 
 world." Men should not carry their scepticism 
 so far as to make all alike. The difference 
 between a Christian and a worldling, is as real, as 
 that between the two different sorts of worlds to 
 which they are hastening; as real as the differ- 
 ence between heaven and hell. It is not a just 
 method of coming at the truth cf their characters, 
 to rely on counting the virtues of the one, and 
 the vices of the other, and on setting off good 
 things against bad ones. Nothing but confusion 
 of character arises from this mode of trial. Look 
 at the heart of each. Search the ruling passion ; 
 the governing principle. There you see what 
 men are. The characters of men depend upon 
 their habitual inclinations; in one word, upon 
 their DISPOSITIONS. What we habitually and 
 constantly wish to be, that we are in the sight 
 of God, and so shall we be accounted at the 
 day of judgment. 
 
 A real Christian's heart cries, " Whom have I 
 in heaven, but thee; and there is none upon earth 
 that I desire in comparison of thee." He knows 
 that his flesh and his heart will one day fail, but, 
 nevertheless, " God is the strength of his heart 
 and his portion for ever." While he continues 
 in this world, he is far from being what he wishes 
 to be. He has the earnest of the Spirit indeed; 
 but he has an ambition which this world can 
 never gratify : its pleasures, honours, riches, he 
 views with the eyes of a stranger. He sighs for 
 that glorious redemption and liberty which he 
 looks for above. Here he daily is burthened; 
 and the most trying of all his burthens is his own 
 corrupt nature. But he looks forward to a 
 glorious day, when he shall behold his Saviour 
 
 in
 
 SERM. XXI.] Hope of the Godly. 307 
 
 in righteousness. He expects to see Jesus, who at 
 present sustains him with aid unseen, comforts 
 him with promises of future good, and under- 
 takes to guide him, unworthy sinner as he is, to 
 glory* And if a taste of his pardoning love, 
 and a glimpse of the light of his countenance be 
 so pleasant now, what will it be to enjoy the 
 fulness of these things hereafter! 
 
 O 
 
 This then is the rest of a truly Christian cha- 
 racter. He is supported, under present trials, with 
 the prospect of immortality through Jesus. He, 
 who constantly is so supported ; and is longing, 
 waiting, looking for hisglorious appearing; and 
 is, also by this prospect, animated to endure, has 
 in himself a certain witness of his interest in 
 Christ, and of a diyine change of his affections. 
 Let others look to what they please, he has 
 " gladness of heart more than when their corn, 
 and wine, and oil is increased." If in this life 
 only he had hope, he would, perhaps, be of all 
 men most miserable* : but as his joy arises from 
 the steady expectation of a happy immortality, it 
 cannot be very materially affected by poverty, or 
 by worldly crosses. 
 
 It must however be remembered, that it is not 
 any confused sort of prospect that forms the 
 heaven after which the true Christian pants. 
 Heaven without Christ would be hell to him. 1 
 He means to (C behold the presence of Christ in 
 righteousness." For it is in HIM that God be- 
 comes accessible, appears gracious, and is made 
 visible to man: The body itself is, in this life, a 
 great incumbrance to this holy man. But he 
 shall awake by and by in the likeness of his 
 
 * 1 Cor. XT. 10. 
 
 X 2 Saviour,
 
 308 Portion of the kicked. [SERM. XXL 
 
 Saviour. At present he is by faith united to 
 Christ; and is one Spirit with him; a member 
 " of his body, of his flesh, and of his bones*." 
 In law and justice he is ONE with him ; redeemed 
 from the curse by his surety, who bore the curse 
 for him; and, in the Redeemer, made the right- 
 eousness of Godf. His union with him is 
 compared constantly, in Scripture, to that of a 
 wife with an husband: How glorious will then 
 his state be, when he shall " see face to facej];" 
 when the vail shall be removed; when his like- 
 ness to his Saviour shall be complete; when an 
 intimate communion with him shall be carried 
 on forever, without cloud, without impediment. 
 Certainly he will " be SATISFIED;" he will behold 
 the glory; admire the perfections ; be ravished 
 \vith the grace, and enjoy the goodness, of his 
 Saviour for ever. All will be love, and joy, and 
 peace; and no more sorrow, darkness, tempta- 
 tion, or pain. If, even now on earth, though 
 notseeing his Saviour, he loves him, and rejoices 
 \vithjoy unspeakable andfullof glory, what will 
 that joy be in heaven ? 
 
 Here then, I dare lay down one of the most 
 certain proofs of a real Christian. Though his 
 frame be not always as it should be; far from 
 it, yet the new nature works in him constantly 
 in the manner which I have been describing. 
 
 o 
 
 And the grievous affliction, which he often feels 
 on account of his sinful propensities, proves that 
 his relish for holiness and for heaven lives in him 
 in the midst of his failings and infirmities. A 
 man may delude himself with foolish raptures, 
 and ungrounded fancies and presumptions; at 
 
 * Ephes. v. 30. t 2. Cor. v. 21. 
 
 + 1 Cor. xiii. 12. 
 
 the
 
 SERM. XXI.] Hope of the Godly. 309 
 
 the same time that the general course of his 
 
 O 
 
 practice proves him a worldly man after all ; at 
 the same time that his pride, and selfishness, and 
 deceit, thrive and domineer. But where a divine 
 principle prevails indeed, there is this spiritual, 
 this heavenly taste: And it is the source of the 
 purest pleasures which, in this world, are to be 
 known. Whoever has the least portion of it, 
 v,ill despise and yet tenderly pity the condition 
 of those who are looking for happiness from the 
 things of this world. 
 
 This it is to pant after God, as the hart pant- 
 eth after the water-brooks, by an appetite, 
 natural indeed, but belonging to the NEW, not 
 the OLD nature; an appetite not always equally 
 keen, but always in existence, and always pro- 
 ductive of prayer and of a course of conduct quite 
 opposite to any thing worldly. The love of 
 Jesus is the pleasant theme of the new man, 
 who never fails to feel his spirit united to those 
 who love that precious name*; who never fails 
 to pray, that " grace may be with all them who 
 love the Lord Jesus Christ in sincerity." 
 
 Enough has now been said to point out the 
 two characters. The marks by which men may 
 know themselves are very plain. Christian, is it 
 not thus with thee ? I allow, however, that if thou 
 art a real Christian, thou thyself wilt be one of the 
 last who can see the proofs of thy own blessed 
 state. But what mean the restlessness of mind 
 after Christ; the groaning in spirit, the earnest 
 longings after Heaven, from time to time; the 
 constant craving after spiritual pleasure and joy ? 
 
 * Mat. i. 21. Thou shalt call his name Jesus; for he 
 *hall save his people from their sins. 
 
 Surely
 
 310 Portion of the Wicked. [SERM. XXI. 
 
 Surely these affe&ton* nre not from nature. They 
 are of grace. Be assured, that as you dread sin 
 above all things, it shall never be your ruin. As 
 you love God in Christ above all things, you 
 shall, after having cheerfully taken up and pa- 
 tiently borne your cross., enjoy communion with 
 him for evermore. 
 
 I exhort all persons, who feel that they have 
 no such desires and affections, but rather an aver- 
 sion and disgust to them, not to deceive them-- 
 selves with fancying their state to be good, when 
 conscience tells them the contrary; when con- 
 science tells them, that all their sensations of joy 
 are of a worldly nature. But remember, what 
 divine grace can still do for you; and, with a 
 docile temper of mind, observe what it has done 
 for those, whose dispositions are now spir uial. 
 Their hearts were once like yours : Seek God, 
 in Christ, for grace; and yours may become as 
 theirs. " The Lord's hand is not shortened 
 that it cannot save*." If you perish, you are 
 your own destroyer; you perish through your 
 own obduracy and impenitence. 
 
 Let the great difference between both the 
 character and the doom of these two sorts of 
 persons, engage the serious thoughts of all that 
 are here present. We are each of us either in the 
 one class, or in the other. We are either vessels 
 of honour, under preparation for a happy eter- 
 nity, or vessels of wrath fitting for dcstruclionf . 
 If we be not found to be Christ's at his com- 
 ing, we shall be found to belong to the world; 
 and the description of the world is that it lieth 
 
 * Isai. lix. 1. f Rpm. ix. 22. 23. 
 
 in
 
 SBRM. XXL] Hope of the Godly. 3 1 1 
 
 in wickedness*. If we rise not to glory in our 
 Suviour's likeness, we shall (( rise to shame and 
 everlasting contemptf." May the Lord give 
 us ail grace to choose the good part, \vhile it is 
 in our power, that we may not be confounded 
 in the day of his appearing. 
 
 * 1 John ?. is. 
 
 f Dan. xii. 2. 
 
 SERMON
 
 
 
 SERMON XXII. 
 THE BRAZEN SERPENT. 
 
 JOHN iii. 14, 15. 
 
 as Moses lifted up the serpent in the wit* 
 dcrness, even so must the Son of Man be 
 lifted up: tliat. w/ioscerer bel/erefh in him 
 should not perish) but have eternal life. 
 
 PRECIOUS declaration ! most comfortable 
 display of divine love ! May that same Spirit 
 of the blessed Jesus, who spake these words, be 
 \vith you and me in considering them, that we 
 may find them to be spirit and life to our souls ! 
 
 To illustrate the words of the Text, it will be 
 necessary to lay open the emblem of the serpent. 
 There is, I know, in these days of refinement, 
 a great prejudice in men's minds against types, 
 emblems, parables, and figures, and every thing 
 of the metaphorical kind. We suppose that we 
 have made great improvement in the art and 
 power of reasoning; and we would have every 
 subject laid before us in the strictest mode of 
 ratiocination, and argument. I am persuaded 
 that a great part of the enmity and disgust, which 
 persons of breeding and education have against
 
 SBRM. XXII.] The Brazen Serpent. 313 
 
 the Scripture, arises from this circumstance. Men 
 would bring every thing to the bar of human 
 reason: They Forget, that, in spiritual things, 
 the human understanding is weak, blind, and 
 depraved, and that human reason and right 
 reason are two different things; that in many 
 cases it is very rational to distrust our reason- 
 ing powers j and that always, it is our highest 
 wisdom, to submit implicitly to the declarations 
 of Holy Writ. But besides this general account 
 of the prejudice to which I allude, I may be 
 pc.mitted to observe further, that it is a very 
 narrow and contracted prejudice. It is founded 
 on our northern taste. The parabolical and 
 typical stile -would give no offence to Oriental 
 ears Neither was the Bible calculated particularly 
 for philosophers, nor designed to make men 
 philosophers; but for infinitely more generous 
 purposes; for the salvation of souls, of the souls 
 of mankind in general, and not of a few learned 
 persons only. In this light, -who does not see, 
 that divine things may often be more strongly, 
 and more simply conveyed to the intelligence of 
 the common people, by parables and comparisons, 
 than by abstract reasonings? God knows what 
 suits his creatures best. An unlearned simple 
 mind will feed on a divine truth, conveyed in a 
 type or emblem, and will receive a clear and 
 strong impression in that way, when the capacity 
 is notable to go through a strict course of reason- 
 ing. Many, indeed, I do fear, have helped to 
 strengthen this prejudice, against types and 
 figures, by the wrong, though well meant, use 
 made of them. This, however, lessens not their 
 real use. The law of Moses is altogether a type, 
 or shadow: perhaps it is not wrong to say, the 
 
 whole
 
 314 The Brazen Serpent. [SERM. XXIL 
 
 whole Old Testament, or nearly so, is a con- 
 tinued display of types. He, who undertakes to 
 explain them, should know their law and order, 
 and their right use, no doubt; but in regard to 
 the emblem of the text, it must be allowed to 
 be so clear and intelligible, that it explains itself, 
 especially when we consider the light which the 
 Divine Saviour in this passage throws upon it. 
 Let us therefore, if you please, endeavour to 
 sit at HIS feet, in all the simplicity of the vulgar 
 and unlearned, and hear his words. They are 
 not the words of Moses, or Paul, though that 
 wouldmakenodifference \\iththerealbelieverof 
 Scripture; but they are the words of Jesus 
 himself. He will naturally send us first, to the 
 history of the Serpent, which is, briefly, this, as 
 you will find in the twenty-first chapter of the 
 Book of Numbers. The Lord, to punish the 
 rebellious Israelites, for their murmurings " sent 
 fiery Serpents among the people; and they bit 
 the people; and much people of Israel died." The 
 punishment was severe, and theirsin, in murmur- 
 ing and disbelieving the kindness of so gracious a 
 God, needed such a chastisement. A good effect 
 was wrought on the minds of the congregation. 
 In the seventh verse, they confessed to Moses 
 theirsin, in these words, " We have sinned; for 
 vfG have spoken against the Lord, and against 
 thee: Pray unto the Lord, that he tiike away 
 the serpents from us: and Moses prayed for the 
 people." The Lord is never slow to save, when 
 men are truly humbled before him: He up- 
 braideth not for the past. He provided a method 
 of cure for the dying people: but, mark how 
 singular was the remedy on this occasion, and what 
 a lesson of dependanceon himself, the lesson of 
 
 lessons,
 
 SEBM. XXII.] The Brazen Serpent. 315 
 
 lessons, did the whole order of it, teach the 
 Israelites! They were in the utmost distress: 
 there was but, as it were, a hair's breadth be- 
 tween them and death; and in themselves they 
 were perfectly helpless. Then, 
 
 " The Lord said unto Moses, make ! hee a fiery 
 Serpent, and set it upon a pole ; and it shall 
 come to pass, that every one that is bitten, when 
 he looketh upon it, shall live: and Moses made 
 a Serpent of brass, and put it upon a pole, and 
 it came to pass, that if a Serpent had bitten any 
 man, when he beheld the Serpent of brass, he 
 lived." 
 
 The cure was, you see, quite out of the course 
 of nature. It could not be brought about in any 
 of the diseased, but SUCH, AS FELT themselves 
 bitten by the Serpents; nor in them, except they 
 LO KED, with a believing dependance on Gocl, 
 at the brazen Serpent erected on a pole. The 
 disorder which they had, was of a very dangerous 
 kind : but however dangerous the disorder, there 
 was not an instance of any man's looking at the 
 brazen Serpent ; but he lived. How does our 
 Lord teach us to apply all this ! "As Moses lifted 
 up the Serpent in the wilderness, even so must 
 the Son of man be lifted up: that whosoever be- 
 lieveth in him should not perish, but have everlast- 
 ing life." The Lord of glory was lifted up on a, 
 Cross for our sins: Without him we perish: In 
 ourselves we are in a ruinous and perishing con- 
 dition. Did much people of Israel die by the 
 bites of the Serpent ? So surely Sin is that Ser- 
 pent, that inbred Serpent, which has poisoned 
 our vitals; and if it be not taken away, will 
 consume us with a never ending destruction. It
 
 316 Tlie Brazen Serpent. [SERM. XXII. 
 
 vrill be to us, the worm that dies not; and the 
 fire that is not quenched. 
 
 What then is meant by being exhorted to 
 believe on Jesus? What dispositions of mind 
 does the expression imply? And what are the 
 true exercises of Fnith ? Could you desire a 
 clearer practical account of these matters than this 
 before us? As the wounded Israelites beheld the 
 brazen Serpent for their cure, so must we, feel- 
 ing our perishing condition by sin, look with 
 the eye of our souls to the cross of Christ, and 
 view him, redeeming us from the curse,, and from 
 all the miseries of sin: And if in the temporal 
 case, healing followed, so it does in the spiritual. 
 You shall not perish, but have eternal life : And 
 be it remembered, that the term life, does not 
 here denote merely existence ; though that, as op- 
 posed to annihilation, were an immense blessing; 
 it signifies all that NEW vigour and energy of 
 soul, all those new principles, new tastes, and 
 affections, of which a fallen creature becomes 
 partaker by believing on his Saviour, and receiv- 
 ing him in all his offices. In this sense you shall 
 have life eternal: In this world it shall commence 
 in EARNESTS of the Spirit; and the everlasting 
 fulness of it shall be hereafter. 
 
 Here then is the most important subjecl: that 
 can be conceived : Does not every other subjecl, 
 in comparison of it, dwindle into insignificance ? 
 You are taught the way of obtaining eternal 
 felicity, the way of knowing and enjoying the 
 true God. Moreover this way is laid open to 
 rebels and sinners, who are in a perishing condi- 
 tion, who are under a sentence of wrath, and 
 who otherwise have no means to help themselves. 
 
 There
 
 SERM. XXII.] The Brazen Serpent. 3 17 
 
 There are three capital points before us. 
 
 1. The conviction of our perishing state. 
 
 2. The beholding of Christ crucified for our 
 relief and redemption. 
 
 The happy effect of such looking ; life eter- 
 nal. May the Lord assist our weak understand- 
 ings, that we may in the sequel of this discourse, 
 comprehend and apply each ot these considera- 
 tions in a suitable manner! 
 
 1 . The conviction of our perishing state. 
 
 This, this is a trying point indeed, yet abso- 
 lutely necessary. What were the motives which 
 inclined the poor wounded Israelite to turn his 
 longing eyes to the brazen serpent? What were 
 the circumstances which rendered it necessary for 
 him to do so? The pain of his wound, the 
 consciousness of imminent peril, the danger of a 
 moment's delay, and, lastly, the sense he had of 
 his own inability to relieve hin.self. All this is 
 easily transferred to the SPIRITUAL case before 
 us. You can scarce help being beforehand with 
 me in apprehending the salutary doctrine. So 
 easy, so obvious are the right inferences! Oh! 
 that v, e were as ready, with as much teeling, and 
 with as much alarm, to seek and to use the true 
 remedy for our distempered souls, as we are, in 
 temporal cases, for our sick bodies! Men have no 
 inclination to consult a physician if they are well, 
 or if they think themselves well : " They that be 
 whole need not a Physician :" these words of the 
 Divine Saviour are commonly applied on this 
 occasion, and not more commonly than truly 
 and justly. Assure yourselves then, that if you 
 feel not vour perishing state by nature, it is not 
 possible for you to have so much as one believing 
 look at Christ crucified. The story of his death 
 - may
 
 318 The Brazen Serpent. [SERM. XXII. 
 
 may possibly be to you an affecting history: Its 
 spiritual use you cannot fathom : Its supreme 
 beauty you cannot relish: The wisdom and 
 goodness of God in it you cannot discover: Nor 
 will it ever reach your heart, or be effectual to 
 any one saving purpose, if, in your own eyes, 
 you become not a lost, miserable, condemned 
 sinner, and justly deserving God's wrath and 
 eternal destruction. Fellow-creatures, and fel- 
 low-sinners t It is not enough to put by this 
 matter in a cold, trifling, unfeeling, inapplica- 
 tory way: It is a bad symptom, when we are 
 disposed tobesatisfied with such general expres- 
 sions as, " to be sure we are sinners: nobody 
 is perfect:" when it offends our pride to hear 
 the fundamental doclrine of the depravity of 
 human nature enforced; and when we are glad 
 to have such subjects turned to something else 
 we can relish better. Let then every individual 
 man and every individual woman, without a sin- 
 gle exception, examine their own hearts closely 
 by the holy law of God; and let not the exami- 
 nation cease till they are convinced of their 
 helpless, undone, state by nature; and let them 
 pray fervently that so important a truth be brought 
 home to their consciences; and then, and not 
 till then, they will look aright at Jesus for salva- 
 tion. Then will they understand that HE was 
 lifted up on the cross, that, believing on him, 
 they should not perish, but have everlasting life. 
 Brethren, if, with these views, you look at 
 the Saviour, he will make you to perceive, with a 
 moreexquisitesensibility than you everperceived 
 before, that, without him, you are in a state of 
 alienation from God, and absolutely perishing, 
 notwithstanding all you ever did, or all you can 
 
 ever
 
 SERM. XXII.] The Brazen Serpent. 319 
 
 ever hope to do, to help yourselves: In a word, 
 Jesus will shew himself both able and willing to 
 " save to the uttermost all that come to God by 
 him ;" yet it is an indispensable condition of his 
 Salvation, that}ou should understand and feel 
 yourselves to be in a state of death, if ever you 
 hope to enjoy his precious eternal life. 
 
 It is the want of this conviction, and I desire 
 that the observation may be distinctly remem- 
 bered, that keeps so many back from Christ. 
 It might make rivers of tears to run down one's 
 cheeks to see men thus averse to their own 
 happiness,, and thuscontinuesenseless and miser- 
 able slaves of Sin and Satan. Would it not 
 move a generous mind, shall I say with pity 
 or indignation, rather with both, at the folly 
 of the Israelites, supposing you had seen the 
 brazen Serpent elevated on the pole, had known 
 its healing virtue in various cases; and yet had 
 beheld in a certain part of the camp a number 
 of wretched beings, poisoned in their vitals, 
 mourning in excruciating tortures, and hasten- 
 ing to their dissolution, suddenly turning away 
 their eyes from the only objecl that could restore 
 their health, as if afraid to be healed, and sul- 
 lenly determined not to look that way, absurdly 
 hoping still to be cured by some fanciful ways of 
 their own ! How much more miserable is it for 
 a number of souls to go on perishing in sin, yet 
 hoping still to be saved, though averse to Christ 
 Jesus, the only remedy ! 
 
 He, indeed, who looks at Christ, sees him the 
 incarnate God, the only begotten of the Father, 
 begotten before the foundation of the world, yet 
 made man of the substance of the Virgin Mary, 
 and, as man, in that substance, agonizing under 
 
 the
 
 The Brazen Serpent. [SERM. XXII. 
 
 the load and curse, not of his own sins, for he 
 had no sin,~ but of the sins of all mankind. 
 
 Brethren, it is in this acl of looking at the 
 Saviour, and in seeing and receiving him in his 
 proper offices, that the essence of true saving 
 Faith consists. There ma) be some contentions 
 respecting the terms, which shall be thought best 
 to describe the nature of a lively Faith: It may, 
 for instance., be doubted, whether believing in 
 Christ, coining to Christ, receiving, or relying; 
 or depending, on Christ, most adequately ex- 
 presses that wise and happy determination of a 
 contrite sinner, by which he wholly commits 
 himself to the Lord Jesus Christ for pardon, 
 peace, and every spiritual good; but Scripture 
 will not allow us to doubt, that he who docs so, 
 is to be "esteemed, on his very first coming to 
 God by this living way, a child of God and an 
 heir of eternal glory. 
 
 What ! mav any man rest ASSURED that, upon 
 a direfct application to the crucified Redeemer, 
 Godwill immediately pardon his sins, and receive 
 him into favour? 
 
 Keep the text steadily in view; and let this 
 question be answered by asking another. 
 
 Is there any good reason to doubt, whether a 
 sight of the brazen Serpent, would have healed 
 the invenomed wounds of the d\ ing Israelites? 
 
 But Tvpes and Emblems are SELDOM to be 
 taken strictly. 
 
 Very true; neither ought they KVF.R to be 
 explained away entirely. They seldom hold, it 
 is acknowledged, if we descend to minute par- 
 ticulars; but this instructive emblem would fail 
 in its leading and most essential circumstance, if 
 an eager, longing, sight of the Saviour on the 
 
 cross,
 
 SERM. XXII.] The Brazen Serpent. 321 
 
 cross, did not perfectly heal the most inveterate 
 spiritual malady. 
 
 Why then, it will be asked, do not these 
 blessed efFecls take place more frequently than 
 they do, and with less wavering, and less distress 
 of conscience, than what happens to many? 
 
 Unbelief is at the bottom of this great evil. 
 Depraved man, even where his best interests are 
 im mediately concerned, opposes a holy God. He 
 is commanded to believe; and he determines to 
 doubt: The Devil powerfully supports him in 
 his folly and his obstinacy; and the awakened 
 sinner is often long kept in clouds and darkness. 
 When he manfully fights with the corruptions of 
 his nature, when he cheerfully co-operates with 
 the good Spirit of God in subduing them, and 
 particularly, when he industriously avails himself 
 of all the scripture-rules and helps for the 
 strengthening of his faith, he is much soonermade 
 happy ; that is, he is much sooner established in 
 tne truth and the comfort of the Gospel; and 
 much sooner does the Spirit of God witness with 
 his Spirit that he is a child of God. 
 
 But I perceive that several are still disposed to 
 ask whether there be not in this business some 
 danger of presumption; some danger of believ- 
 ing too soon? 
 
 No danger of this sort in a truly humbled 
 sinner; no danger of this sort, where the bite of 
 the Serpent has been keen, where the venom has 
 penetrated the vitals, and lastly, where the man 
 understands the mortal nature of the malady, 
 deeply mourns over it, and would gladly be 
 cured. Such a man wants not only to live, 
 but to BE IN HEALTH: He wishes for power 
 to perform the aclions of a healthy, spiritual, 
 Y roan.
 
 322 The Brazen Serpent. [SERM. XXII. 
 
 man. There is no danger of HIS faith being 
 unfruitful: According to his talents, and oppor- 
 tunities, he will bring forth, thirty, sixty or a 
 hundred fold. 
 
 Yet there is such a thing as presumption in 
 the use of the blessed Saviour; and a dreadful 
 thing it is. This happens, when a hypocrite pre- 
 tends to believe in Christ for his cure, and is not, 
 in the least, sensible of the nature of his malady. 
 He feels no pain from the bite of the Serpent 
 Sin, nor would he fear the secret effects of its 
 poison, if he had not heard that death was likely 
 to be the consequence : THAT circumstance 
 alarms him; and he thinks it right to use some 
 means of preventing mischief. But mark well ; 
 the remedy of which we speak, cures none but 
 those who TEEL their disease. 
 
 To tell a man, however, that his salvation 
 depends on his bringing forth good works, or 
 that he must use diligence, and labour hard to 
 produce good works before Christ will be willing 
 to save him, is not the way to cureanantinomian, 
 hypocritical disposition. Nor must a teacher of 
 the Gospel pervert sound and wholesome doc- 
 triae, because the doctrine may possibly be 
 abused. Corruptions of the right Faith of the 
 Gospel are not best withstood, by inculcating the 
 opposite Errors, but by distinctly stating and 
 enforcing the Truth, 
 
 So in this instance. Shew a man that he is 
 utterly corrupt, and cannot in his present natural 
 state, please God by any of his works; and at 
 the same time, shew him that those, who in true 
 humility apply to Jesus for pardon, peace and 
 for holy dispositions, will, in no wise, be cast out, 
 but will receive above what they can ask or 
 think; and it may please God soon to open his 
 
 eyes,
 
 Tne Brazen Serpent. S2S 
 
 eyes, and cause him to have joy in believing. 
 Then, he will " walk worthy of the Lord unto 
 all pleasing*:" Then the tree will be good, and 
 so will its fruit. 
 
 These considerations may serve to shew you, 
 Brethren, what is meant by the saving faith of 
 the Gospel; and how, it may and ought to be 
 sure and stedfast ; though in many true believers, 
 it is weak. ' But these should be strengthened/ 
 
 Let them, therefore, remember the sweet con- 
 clusion of St John in the fifth chapter of his 
 first Epistle : " These things have I written unto 
 you, that believe on the name of the Son of 
 God, that ye MAY KNOW that ye have eternal 
 
 life." Again! If indeed God hath given to 
 
 the world eternal life, and " this life is in his 
 Son," believeon this Son forlife; and in believing 
 find peace. God forbid ! that I, or that any 
 one should ever say, " Be not anxious respecting 
 good works," when the Scriptures declare that all 
 the redeemed servants of God are " zealous of 
 good works." It is their principle to place no 
 dependance, before God, on their works; but 
 it is also their principle to let " their light shine 
 before men." Whilst others talk and boast of 
 their good deeds, these Christians are fruitful 
 in the performance of them. 
 
 How can any one maintain that merely to 
 belie vein Jesus as a real Prophet of God makes a 
 man a true Christian believer? Yet do we often 
 hear it said, that" belief in the Mission of Christ, 
 comprehends every requisite of Christian faith." 
 . Brethren, Nicodemus professed such a belief. 
 You will find, irt the begining of the chapter of 
 the Text, that Nicodemus was rationally con- 
 vinced, that no man could do those miracles which 
 * Col. i. 10. 
 Y * Jesus
 
 324 Tlie Brazen Serpent. [SERM. XXII. 
 
 Jesus did, except God was with him. Alas ! You 
 may ' elieve this, and many historical points of 
 the Gospel besides, and yet have no true faith in 
 Christ; not even know what it is; and it is our 
 ignorance of what Christian faith is in its true 
 exercise, that keeps many persons in their sins. 
 
 If you had been in the camp of Israel, would 
 you not have known what was meant by LOOK- 
 ING at the Serpent? Would you have thought 
 it sufficient to have formed some notions only of 
 the objecl: placed upon the pole? Of the sort of 
 brass, for instance, of which it was made? 
 Whether it was hollow, or solid ? Whether it 
 was really brass, or something else gilded, or how 
 long the pole was, which sustained it. Oh! if 
 you had been bitten and had FELT yourself 
 perishing, you would have desired to LOOK for 
 your own cure. See you not then, is it possible 
 it can be made plainer, does not the Son of God 
 by the similitude in hand, point it out to us, 
 that he, and he only, is a true believer, who 
 looks to the crucified Jesus, and puts his whole 
 trust in him, for his eternal salvation? There 
 must be a coming to him, an embracing of him, a 
 taking hold of him for ourselves: and we cannot 
 do this, except we be stripped of all hope from 
 any other means. The least allowance of hope 
 from any thing of ourselves, spoils this whole 
 method of cure. Look well to yourselves, bre- 
 thren, that the worm of self-righteousness eat not 
 upall your religion, and leave you neither root 
 nor branch. We must be stripped of all sel f-depen- 
 dance; and when we arc so stripped, we must 
 turn to the Cross, with both an eager and a 
 steady eye. It is there alone that Divine Justice 
 is satisfied: there, therefore, we are to obtain 
 
 peace
 
 SERM. XXII.] The Brazen Serpent. 325 
 
 peace and rest to our consciences; there we are 
 to say, we have righteousness and strength. 
 
 But you hope, that your repentance and your 
 good meanings and sincere desires together with 
 ChrKt's merits, will save you? Is not this thought 
 lurking in tiie hearts of many ? Know, you must 
 look wholly at Christ, or not at all : The crucified 
 Jesus, the Holy One of Israel, is a pure, unmixed 
 Saviour. You do not know what true repentance 
 is, if you thus, as you evidently do, make a 
 merit of your repentance : and, as to your good 
 meanings and sincere desires; alas! alas! what 
 shall I say to convince you of this most important, 
 yet disagreeable and offensive truth, that you 
 have no such thing in your nature. To be brought 
 to have a relish for what is good, to see a beauty 
 in holiness, to be established in a course of sincere 
 obedience to God, is the end and upshot of this 
 business. It is the very issue in which the heal- 
 ing virtue of Christ's blood must terminate. 
 
 Sincere obedience is, in short, that holiness 
 without which no man shall see the Lord: This 
 is its true chara&er. Now, if any of you sup- 
 pose that you have this in yourselves to begin 
 your religion with, if you are already gotten ta 
 the uppermost step of the ladder that reaches to 
 Heaven, you can have no occasion for Christ. 
 He did not come to save the sincere, or the up- 
 right, or the righteous, Scripture words, which 
 all mean much the same, but he came " to 
 justify the ungodly, to save the lost, to quicken 
 the dead," If you are not of this class, you must 
 make the best of your boasted qualifications and 
 attainments, and try, whether this pretended 
 sincerity be not at bottom, pride and self-decep- 
 tion:
 
 326 The Brazen Serpent. [SFRM. XXIL 
 
 tion; try, whether, it can, in the end, deliver 
 you from everlasting destruction. 
 
 Ah! Brethren, the lesson is irksome, but it is 
 of the utmost moment, and must be learnt. It 
 is my bounden duty repeatedly to inform you, 
 that you must be brought to KNOW and FEEL 
 yourselves "by nature children of wrath ;" not 
 sincere; not upright; not possessed of good 
 meanings or good desires. The curse of curses, 
 - the self-righteous principle in the ueart must 
 be subdued; and, when you are thoroughly con- 
 vinced of your unworthiness, who will have 
 nothing of your own to plead ; you will lay aside 
 the Pharisee, and take up the Publican, and cry, 
 " God be merciful to me a sinner." 
 
 Think you it hard to be thus forced to judge 
 meanly pf yourselves, and your many cleservings. 
 Theh.,r and not I ill then, begin to reason 
 against the Divine Justice and thesentence of the 
 law, when you know all the mysteries of God's 
 glorious character and kingdom. Then, when 
 you are shot-up to such an unmeasurable height 
 of wisdom, as to be fit judges of HIS proceedings; 
 when you can measure how much evil there is in 
 sin; and how little harm would resu.t to the 
 whole System of Creation, if the Universal Lord 
 should dispense with the breach of his laws, or 
 even punish his Creatures in a less degr e than 
 He threatens to do; when you have settled these 
 things, then rejudge Divine Justice, n nsure the 
 sentence of the Almighty; and tell the Most 
 High, that your petty sins deserve not such 
 treatment. 
 
 But, as you scarce have yet come to all this 
 knowledge, and will probably find the glass of 
 
 your
 
 SERM. XXII.] The Brazen Serpent. 327 
 
 your life emptied of its sand, before you have 
 finished your calculations on these subjects, it 
 will be your wi dom, in the mean time, to attend 
 rather to things, of which you MAY be judges. 
 Look around you to plain matters of fact. These 
 shew the world to be in a fallen, perishing state: 
 Sin and misery overspread it: Neither will you 
 deny, that if you had the management of this 
 world s affairs, such and such sins should not 
 have been punished so severely, as you find they 
 are punished in the course of God's providence. 
 For example, God often punishes extravagance, 
 and libertines, with want, with diseases, and 
 with untimely death. If you had been left the 
 judges of these matters, you would not have 
 thought it should be so. 
 
 So when you come into the next world, and 
 see the lake of h're, that burneth with brimstone, 
 the torment of the wicked, may not you find 
 yourself mistaken, just in the same manner? 
 
 But look within; there is a voice within us 
 called Conscience. And as far as it is rightly 
 informed, it will always speak for God. It 
 points out a God, supremely to be reverenced; 
 and as St. Paul tells us, in the first chapter 
 to the Romans, it condemns men, so that they 
 are left without excuse, for their idolatrous and 
 unworthy treatment of their Maker. Hear the 
 voice of the law written in your heart, of 
 which the same St. Paul speaks in the next 
 chapter. Does it not tell you of justice, of 
 truth, of mercy, of equity, of a thousand good 
 things, of which you have not one? Must you not 
 then plead guilty, in spite of all the evasions you 
 can make? And, unhappily, we are but too 
 ingenious in the invention of_evasions. Must 
 
 you
 
 328 The Brazen Serpent. [SERM. XXII. 
 
 you not then own yourselves in the situation 
 of condemned, helpless criminals,, before a 
 righteous judge? And, further; if you ever 
 come to know aright, the mystery of iniquity 
 within you, you will feel your very natures to 
 be " earthly, sensual, devilish." What means 
 that listless indifference about prayer, about 
 the knowledge and love of God, about heavenly 
 things? What a damp does the very mention 
 of such things in company strike on your minds ! 
 But how alert, how lively are vou in t! ings of the 
 \vorld, and in any matter that does not lead you to 
 God ! It would carry me a great way to point out 
 the various thousand proofsof man's fallen perish- 
 ing state. Indeed, if we were not disposed to 
 shut our eyes against the plainest truths, -when 
 they are mortifying to our pride, we have, within 
 us, in abundance, proofs of man's fallen, mise- 
 rable condition being such as tie Bible represents 
 it; and hence, as our Lord observes to Nicode- 
 mus, in the discourse, of which the text is a 
 part, " This is the condemnation, that light is 
 come into the world, and men loved darkness 
 rather than light, because their deeds were evil." 
 Men may pretend what they please, but God 
 knows, and they themselves may come to know, 
 with horror at last, that the real cause of their 
 aversion and opposition to Scripture-doclrine is 
 an internal, rooted, hatred to holiness; and that 
 such are the workings of in dwelling sin, that 
 depraved creatures never fnil to prefer any kind 
 of religious notions, which allow them to retain 
 a good opinion of themselves. But, let me be- 
 seech You, whom the first head of this discourse 
 may more particularly concern, to weigh the 
 
 subject
 
 SERM. XXII.] The Brazen Serpent, 329 
 
 subject most seriously, in sel examination, and 
 prayer, till \ on feel its truih and it- importance. 
 
 $. The conviction of our Depraved state, was 
 our first head ; and t i.-, so weighty a matter, and 
 so connected with all that follows, that, already 
 we have encroached upon the second head, and 
 may therefore, now be morj brief in considering 
 it, naim Iv, the beholding of Christ crucified, 
 for our relief and redemption. 
 
 This will teach us what is meant by the exer- 
 cise of the true faith of the Gospel, a thing most 
 necessary to be rightly apprehended, though, 
 often, slightly, or untruly represented, and, in 
 fact,, misunderstood by those who feel not their 
 need of Christ. It implies in it, that conscious- 
 ness .if misery, and that desert of everlasting de- 
 struction, of which we have been speaking. It 
 carries the soul immediately to Christ for life 
 and salvation ; it directs the attention to the 
 crucified Saviour; it beholds a holy God, as fix- 
 ing his beloved Son to the Cross, that the Son 
 might make satisfaction to Divine Justice for 
 Man's sin : It sees sin infinitely hateful, yet com- 
 pletely pardoned and done away in that most 
 astonishing, and most glorious of ail transactions. 
 
 Beware, brethren, lest you content yourselves 
 with merely good NOTIONS of Christian faith, 
 instead of faith iuself, considered as a humble, 
 holy, practical determination of the soul. Our 
 Lord used no flattering, or complimentary ex- 
 pressions to Nicodemus on the goodness of the 
 religious principles of that " Master of Israel;" 
 No; though Nicodemus had all his life the 
 HISTORICAL faith be fore mentioned, Jesus thought 
 it necessary to lead him to a right sense of the 
 necessity of the New Birth, and to the living faith 
 
 which
 
 330 The Brazen Serpent. [SERM. XXII. 
 
 which we are describing: And let me exhort all 
 who, in the consciousness of their lost condition 
 by nature, truly long for Christ's salvation, but 
 think it presumption for them in theirsinful state, 
 to call him their Saviour; let me exhort all such 
 to come nearer to their Redeemer, to their high 
 priest, their king, and their prophet. He is 
 your objecl: Look with a steady, earnest, perse- 
 vering attention; and if you cannot yet discern 
 your Saviour so distinctly, as to apply his reme- 
 dies suitably to your distemper, continue to 
 look for him in his ordinances, till, in the light 
 of the Spirit, you can behold him with comfort. 
 Truly humbled, awakened, sinners, who equally 
 "wish to be free from the dominion, as well as from 
 the penalty of sin, and to whom sin is an intole- 
 rable burden, are the very persons with whom 
 he delights to dwell. Guard against Satan's fiery 
 darts, and your own self-righteous, unbelieving, 
 nature. It may seem a poor direction to say, 
 " Look unto me, and be saved;" Natural reason 
 vould rather say, Do some great work, and then 
 God will take notice of you ; nevertheless, this is 
 GOD'S way, and it must be your's: It seems 
 strange to nature, that to look at a piece of brass, 
 a lump of inert metal, should be the means of 
 healinga wound. Certain chirurgical applications 
 might be thought better adapted to cases of that 
 kind. But, if God commands, there is no room 
 for hesitation. It is just so in spiritual things; 
 and if you will patiently look to Jesus, and go on, 
 trusting in him, because he bids you to do so, 
 you shall not be disappointed. The poor Is- 
 raelites, though just expiring, if, with languid 
 look, they caught but a sight of the brazen Ser- 
 pent
 
 The Brazen Serpent. 331 
 
 pent on the pole, recovered from the deadly 
 effects of the poisonous bites, and lived. 
 
 Apply this, in your last extremity, when you 
 have been struggling, perhaps in g.tat darkness 
 of mind, to save yourselves, and are almost 
 reduced to despair, and you shall find Christ a 
 Saviour indeed. 
 
 And it is not only to weak ones of the good 
 Shepherd's flock, but to the strong also, that I 
 would sav the same thing. There is none other 
 
 * 
 
 that can "deliver after this sort*:" There is 
 none but Jesus, who, even unto death, can heal and 
 bestow life. He, then, MUST be our Saviour. 
 Brethren, let us all often think of our ap- 
 proaching dissolution. Death cannot, even in 
 the case of the youngest of us, be FAR off: Let 
 us, therefore, familiarize to our minds, the awful 
 thought Ah! which of us then will dare to 
 plead how good he has been ? The purest saint 
 on earth, has, daily and hourly, need of forgive- 
 ness, and will need it to his dying moments. 
 Let then, the prayer of each individual be; 
 " May I be favoured with a view of God's par- 
 doning love, and, with good old Simeon, I shall 
 say, " Lord, now lettest thou thy sen-ant depart 
 in peace." Now, precisely, as will be our need 
 at the hour of death, so is it, in reality, at the 
 present moment. In this sense, therefore, we 
 should die daily, and live lives of faith on Jesus. 
 
 3. But where are the true Christian works of 
 tbe believer? Where is that holiness, without 
 which, no man, it is said, shall see the Lord? 
 
 It was in the third part of this discourse, that 
 
 we were to considerthe precious fruitsof looking 
 
 to the Saviour with the eye of a living faith. The 
 
 dying Israelite is restored to health by a look 
 
 * Dan. iii. 29. 
 
 at
 
 332 The Brazen Serpent. [SERM. XXII* 
 
 at the brazen Serpent; The perishing sinner, by 
 believing on the Son of Man, lifted up and cruci- 
 fied, obtains eternal LIFE. Every one knows 
 what is meant by ETERNAL; but the significant 
 term LIFE, is not, I fear always rightly under- 
 stood. It refers, not merely to an eternal exist- 
 ence in Heaven, but also to that happy change 
 of state, which, even while we remain in this 
 world, takes place, in asound conversion of heart. 
 By believing on his Saviour, in the sense so often 
 explained, the pardoned sinner passes from death; 
 unto life; he becomes a new creature: old things 
 are past away, behold, all thingsare become new*. 
 
 Wonderful indeed is the effect of true and 
 lively faith, or rather of the healing virtue of the 
 blood of Jesus duly applied to the wounded 
 spirit of a man firmly believing in the efficacy of 
 the remedy he is about to use. The conscience 
 is relieved: True joy and solid peace take pos- 
 session of the heart: At this fire the most stub- 
 born lusts and tempers melt. In this, and in no 
 other way, you mortify the whole body of sin. 
 You are thus brought to a new view of God, as 
 your Father j and you walk before him in hum- 
 ble reverence, and yet in spiritual dignity, serving 
 him as Sons, with love ; not as slaves, with terror. 
 Heavenly things become your delight: The love 
 of the world, that great idol, issubdued. You 
 learn to forgive, and to love all, and to have 
 patience with all. Neither will your passage 
 through the sea of life be very stormy : He, the 
 same Jesus, rebukes the winds and bids the sea 
 be still, and they obey him, but remember 
 Heaven is your Port. 
 
 This is but a very slight sketch of the blessed 
 effeftsofa spiritual view of Christ crucified; ancl 
 
 * 2 Cor. v. 17. 
 
 yet
 
 SERM. XXII.] The Brazen Serpent. 333 
 
 yet several may say, I find them not. I ask, 
 do you believe on Christ, for the express purpose 
 and in the hope and expectation, of experiencing 
 them? See to your faith, that it be sincere, and 
 lively, and then its operation \vill be efficient, and 
 its effecl.s genuine. 
 
 Do others say, formerly we knewsomething of 
 these things; but it is not with us now, as here- 
 tofore. A very possible case. Perhaps the good 
 seed sown, has been choaked by the cares of the 
 world: Probably you have thought yourselves 
 secure, and have looked too much at the world: 
 Look less at it; and look more at Christ, till He 
 shine upon you, till He expel your darkness, 
 and heal your backslidings. 
 
 And if there be any here, who to this hour are 
 strangers to true religion, lose not a moment 
 more in negligence, in trifling, in vain and perni- 
 cious amusements, neither in what are equally 
 dangerous, in worldly cares or ambitious pur- 
 suits: The Text itself, is a summary of the Gos- 
 pel: Itcomprehendsall thepirts of Christ's reli- 
 gion, and these are always in close connexion 
 with each other, forming one consistent WHOLE: 
 Therefore, 
 
 May the good Spirit of God apply the precious 
 passage of Scripture to your hearts and conscien- 
 ces. As the first, by not following on, some- 
 times become the last, so likewise by prayer and 
 diligence and perseverance, the last may be 
 found the first. 
 
 A word of application to all sorts of persons. 
 I have laid before you, as plainly and as 
 clearly as I could, the only principles by which 
 any good works can be performed in a manner 
 acceptable to God, and with a spirit of charity, 
 vigour and godly zeal. If then it be a great 
 
 truth,
 
 334 The Brazen Serpent. [SKRM. XXIL 
 
 truth, that no works deserve the name of good, 
 except such as flow from a lively faith in Christ 
 Jesus, will it not be the duty of every human 
 creature to attend closely to the doctrines of the 
 New Testament, to ponder them seriously ; and 
 to read, hear, and digest such instructions and 
 exhortations as, through the blessing of God, 
 may assist your understandings, and regulate your 
 judgments, in these very weighty concerns? 
 
 Brethren, if, with a humble, docile temper of 
 mind, and with a spirit of prayer and of waiting 
 patiently on God, who is ever more ready to 
 hear, than we to ask, you receive this advice, 
 you will not only learn what may truly comfort 
 and sanclify your own souls, but what also will 
 be to you, an animating spring to the proper 
 discharging of every relative duty with cheer- 
 fulness and alacrity. 
 
 The real Gospel is not understood amongst 
 us; and it is often despised, or at least neglected. 
 We hear much said concerning reforms, im- 
 provements, and in general, concerning doing 
 good. Can we wonder that various attempts 
 lor these purposes should fail, or little come of 
 them, while the only principles of genuine good 
 works are kept out of sight? 
 
 There is, in the art of being holy, if the ex- 
 pression may be allowed, a mystery or a secret. 
 I have explained this to day in the best manner I 
 was able. It consists in the knowledge and the 
 application of the real Gospel of Jesus Christ. 
 
 SERMOX
 
 SERMON XXIII. 
 
 ST. PETER'S COURAGE; AND HIS 
 WANT OF FAITH. 
 
 MATTHEW xiv. 28. 
 
 And Peter answered him and said, Lord, if 
 it be thou, bid me come unto tfiee on the 
 water. 
 
 THE whole story, of which these words are a 
 part, is related with great simplicity, and is 
 full of instruction. The nature of faith in the 
 Redeemer, the infirmity with which it is apt to 
 be attended, the patience, goodness, and power 
 of Jesus, are the important subjects, which it 
 comprehends and teaches. Not only the leading 
 parts of the transaction before us, but all the 
 circumstances which accompanied it, had a very- 
 evident tendency to exercise and improve the 
 Disciples of our Lord in the practice of real 
 godliness: And if so, we certainly ought to look 
 on the surprisingmiracle of St. Peter's walking on 
 the water, as something more than a mere evi- 
 dence of the power and authority of Christ. 
 The narrative, considered in that view, is indeed 
 a record of vast consequence, but besides this, 
 unless we think that we have nothing to do with 
 any of the affairs which concerned the Apostles,' 
 
 we
 
 336 67. Peter's Courage; [SeiiM. XXIII. 
 
 we should also attend diligently to the practical 
 truths, which are inseparably conne6ieci with the 
 facls related. To receive, to study, to apply 
 these truths to our own case, will, on enquiry, 
 be found to be our prrper business, as much as 
 it was that of the Apostl s. 
 
 Indeed, in these profane days, under one idle 
 pretence, or other, the use of almost the whole 
 Bible is quite taken a way. This is not overstated: 
 And, if those, who are continually objecting to 
 the good old way of interpreting Scripture, con- 
 sidered the consequences of their bold innova- 
 tions, they might see, that it was not overstated: 
 Kay, they could not but see that their mode of 
 proceeding leaves hardly to any part of Holy 
 Writ, its entire weight and authority. 
 
 For example ; It is very fashionable tc setaside, 
 as useless or obscure, the types and figures of the 
 Old Testament, and most of the Jewish history : 
 However, when men speak so, they affect, per- 
 haps, to cry up the beauties of the New Testa- 
 ment. Now bring them to the New Testament, 
 and then the Epistles of St. Paul are too difficult, 
 or too doctrinal, or they are exceedingly harsh; 
 and because St. Peter says there are some things 
 in them hard to be understood, these same nien 
 would represent them as impossible to be under- 
 stood, and as if that was the character of all the 
 writings of that great Apostle. Then, in regard 
 to the book of the Revelation, none but a 
 madman, it is supposed would meddle with that. 
 
 Thus, there is not much left but the four Gos- 
 pels, and the Acts of the Apostles. And it is 
 not unlikely, but that most of the instruction 
 contained in the latter is. supposed to be confined 
 to the Apostles' days. The great business of the 
 
 Ads
 
 SMM. XXIIL] And his Want of Faith. 337 
 
 Acls of the Apostles, is., to display the power and 
 the operation of the Holy Ghost,, whose office of 
 Guide, of Comforter, and of Sanc"lifier, is so 
 precious to all, who truly fear God, that I want 
 words to describe the inestimable treasures which 
 are to be found in this part of sacred history. 
 
 But it seems that, in our days, we have little or 
 nothing to do with the Holy Spirit. He may 
 occasionally assist well disposed persons by sug- 
 gesting good thoughts, and strengthening their 
 pious resolutions; but in a Christian country, 
 where all men are baptized, and believe the 
 Gospel, his operation, it is supposed, cannot be 
 necessary for the conversion of men's souls: 
 Neither does any person, now, it will be said, 
 expe6l to be endowed with the supernatural 
 power of working miracles. 
 
 If there be any portion of the sacred Writings, 
 which in particular remains respected by the 
 higher and more polite orders of men, it is the 
 four gospels. Yet, even from the miracles, of 
 which these are so full, I fear, we are forbidden 
 to draw any powerful or comfortable advantages, 
 lest, forsooth, we fall into some conclusions, 
 which may be deemed strained, and whimsical. 
 And, further, whatever we find in them of the 
 vital doclrines of Christianity, such as that of a 
 NEW BIRTH, in the third chapter of St. John, or 
 of a union with Christ, in the sixth chapter of 
 the same Evangelist, must be explained away, 
 and lowered, till all life and energy be lost, and 
 till every thing that is spiritual and peculiarly 
 Christian, evaporates and disappears. 
 
 It is not to be denied, that there have been 
 
 fanciful interpreters of Scripture, who havemade 
 
 nn impertinent use of various parts of the Old 
 
 and New Testament; but if these commentators 
 
 Z have,
 
 338 St. Peters Courage; [SERM. XXIII, 
 
 have, at the same time, treated the sacred pages 
 with reverence and a serious godly spirit, and 
 have advanced nothing on the whole, but what 
 was agreeable to the Word of God and might be 
 solidly proved from other parts of Scripture, 
 who would not infinitely rather be in their con- 
 dition, than in that of the proudest critics, to 
 whose conduct 1 have just alluded? In the first 
 case, there is real Gospel-food,, on which the 
 soul may feed, though it be prepared in a taste 
 somewhatfantastical; In the latter, all is empti- 
 ness, affectation, and vanity, 
 
 -Let no man, however, mistake my meaning. 
 I would never wish to undertake the defence of 
 any interpretations, or inferences, which will 
 not stand the test of a reasonable examination : 
 But then I must add, that no man is likely to 
 give revealed truths a reasonable examination, 
 except those who are poor and contrite in spiri?, 
 \vhofeeltheirneedofaSaviour, and whose hearts 
 stand in awe of God's word Men of proud, world- 
 ly, profane minds, through the want of that hum- 
 ble, docile frame of soul, which is an essential 
 preparative for the reception of the rich benefits 
 of the Gospel, will always suppose that to be fan- 
 tastical, or in some way objectionable, which is 
 not so in the smallest degree. For, as St. Augus- 
 tinesaith, "Philosophers scorn to learn ofChrist, 
 because he is meek and lowly in heart, and 
 though he is indeed higher than all honour, and 
 glorifies his true disciples, yet no men can be 
 his disciples, who are high in their own eyes." 
 Who then, brethren, is there among you that 
 feareth the Lord? Who is present in this con- 
 gregation, that can bring his mind, with a child- 
 like
 
 SERM. XXIII.] And his Want of Faith. B39 
 
 like simplicity, to listen to the instruction, with 
 which the blessed Jesus has condescended to fa- 
 vour us in this striking passage of St. Matthew's 
 Gospel ? May his good Spirit be with us, and 
 prepare our hearts to attend to his own word: 
 And may he dispose us all, not to rest contented 
 with barely understanding the narrative, or with 
 trifling useless criticisms about it, but to search 
 after substantial saving knowledge, and to trea- 
 sure itupin our memories for practical purposes! 
 We shall go back as far as the twenty-second 
 verse of the fourteenth chapter. " Jesus con- 
 strained his disciples to get into a ship, and to go 
 before him unto the other side, while he sent the 
 multitudes away." It was not agreeable, we may 
 suppose, to the disciples, to be deprived of the 
 Saviour's company. But he meant, ere long, 
 that they should bedeprived for ever of his bodily 
 presence in this world, and that they should live 
 like sheep among wolves, and be supported only 
 by his spiritual and invisible assistance. Then 
 they must live by faith, and not by sight. And 
 is not this the very life to which real Christians in 
 all ages are called? He, who knew all things, 
 knew what a trial his disciples would be exposed 
 to that very night, in which he sent them away; 
 and how much heavier it would seem because of 
 his absence. Yet he, all compassion as he is, 
 would yet have it so. Faith deserves not the 
 name, it is not faith, if itrest not on the vera- 
 city of the Divine Word; but when it does so 
 rest, and implicitly, it fails not, by exercises of 
 this kind, to grow strong and vigorous, and to 
 bring forth its proper fruits of patient obedience : 
 and moreover, in this way, the Old Man * with 
 * Horn. vi. C. Eph. iv. 22. Col. iii. 9. 
 
 2s all
 
 340 St.. Peter's Courage ; [SERM. XXIII. 
 
 all his members of corruption is subdued more 
 and more. 
 
 You, who follow Christ, and would wish to 
 be continually enjoying him most sensibly with- 
 out a cross, you see what even this first little 
 circumstance of the story teaches you, namely, 
 to bear the Saviour's constraint with patient 
 submission, and to give up your own will and 
 judgment to his, in expe6tation of the happy 
 event, and in a due reverence for his will and 
 authority. 
 
 " And when he had sent the multitudes aw*ay, 
 he went up into a mountain apart to pray."- 
 The Son of God wished for private converse with 
 his Father, as well as for an opportunity of trying 
 his disciples. If he then, who was without sin, 
 cultivated the spirit of private prayer, how much 
 more should we, who are so full of it ! Secret 
 prayer is the life and spring of all duties and of all 
 growth in grace: if it be neglecled, it will be 
 impossible for us to live close to God. 
 
 " But the ship was now in the midst of the 
 sea, tossed with waves; for the wind was con- 
 trary." This is the trial of their faith, to which 
 Jesus intended them to be exposed. It would 
 be natural enough for corrupt flesh and blood, 
 to murmur and repine. fc How hard is it, that 
 our Master should suffer us to be thus distressed T 
 He might, at least, have afforded us the com- 
 fort of his presence/' 
 
 Under cross providences and disagreeable cir- 
 cumstances, it is natural enough for man's proud 
 and rebellious nature, to repine, and think it hard 
 that he should be so severely treated, when it i* 
 so very easy for God to remove afflictions, if he 
 pleased. We forget, or need yet to learn, that 
 every thing short of hell, is to sinners a mercy 
 
 from
 
 SERM. XXIII.] And his Want of Faith. 341 
 
 from a holy God ; and that he of very faithfulness 
 causes his dearest servants to be troubled. 
 
 In the fourth watch of the niijht, Jesus went 
 
 O * 
 
 unto them., walking on the sea: for even that 
 furious element knew her Creator, and at his word 
 " her liquid pavement was strong as adamant." 
 This was another discovery of the Divine Glory, 
 in addition to what they had seen of the loaves 
 just before. We are well repaid for any crosses 
 and delays of God to deliver us, if we are in the 
 issue, brought to know something more of the 
 power and majestic glory of Jesus. But, at first, 
 they knew him not; they were troubled, saying; 
 It is a spirit; and they cried out for fear. Nor 
 is this an unusual case: The true followers and 
 servants ofChrist, are frequently frightened, even 
 at those dealings of their gracious Master, which, 
 in reality, are most distinguished mercies. The 
 very things they have wished for, and perhaps, 
 have long prayed for, when they arrive, are 
 terrible to their minds. The reason is, the eyes 
 of their understanding are not opened to com- 
 prehend aright their own state, and the Lord, in 
 great kindness, is leading the blind by a way 
 that they know not*. They themselves know 
 not what will best promote their progress in the 
 Christian life, nor are they in a frame of spirit 
 suited for the reception of that, which infinite 
 wisdom, and infinite compassion, sees to be good 
 for them; and therefore they are alarmed, and 
 they murmur. Nay, those very precious teach- 
 ings of the Holy Ghost, which are intended 
 effectually to guide awakened, and distressed 
 souls, and to bring them to a comfortable de- 
 pendance on the Saviour, how apt are the best 
 Christians, on many occasions, through the igno- 
 
 * Isaiah xlii. 16. 
 
 Z 3 ranee
 
 342 Si. Peter's Courage; [SEKM. XXIII. 
 
 ranee and perverseness of corrupt nature, tomis- 
 construeandlookon in a very formidable light ? 
 For example; We pray to be made humble ; and 
 we do this very sincerely, as far as the END to be 
 obtained is concerned; but are we thoroughly dis- 
 posed to submit to the MEANS necessary to be used 
 for this purpose? Or rather, are we not often 
 ready to quarrel with almost every part both of 
 religious doctrine, and of religious experience, 
 when we find in fact, that all the divine dispen- 
 sations respecting fallen man, are ordered in such 
 a way, as to shew us our own sin fulness? This 
 salutary lesson meets us every where; but our 
 pride is hurt by it, and we forget that the humility, 
 for which we prayed, must be grounded on a clear 
 view of this very wickedness of the human heart, 
 which we are so averse to feel and to confess. 
 
 This whole passage of Scripture, from which 
 the text is taken, is peculiarly instructive to 
 young beginners in the school of Christ. Let 
 them consider themselves as in the place of the 
 disciples, who were, at that time, far from being 
 well informed of the principles of Christianity ; 
 and let them view their Saviour as now dealing 
 with them, as he did with his disciples of old; 
 and they cannot fail to derive both instruction 
 and consolation from a diligent study of the 
 narrative. 
 
 But straightway, Jesus spake unto them,, sav- 
 ing, " Be of good cheer; it is I, be not afraid." 
 This, brethren, is the way of the compassionate 
 Jesus; of him, who came to save that which was 
 lost. To speak a word in due season to " him 
 that is weary," is the way of him, who "breaketh 
 not the bruised reed, nor quenches the smoking 
 flax*." These are the Scriptural descriptions of 
 
 * Isaiah xlii. 3. 
 
 Christ,
 
 SERM. XXIII.] And his Want of Faith. 343 
 
 Christ, and you shall sooner see heaven and earth 
 pass away,than he shall ever cease to act in his true 
 chamber. Hedelighteth to shew mercy; but it 
 is to those, who are sensible of their need of 
 mercy, and who earnestly cry for it: lie invites 
 the sinner to peace and rest; but it is that sinner 
 who is heavy laden, and ready to sink under his 
 burden. 
 
 The disciples wereovercome with a groundless 
 terror: they thought they saw an apparition. He, 
 who well knew human nature, and all its infirmi- 
 ties, felt that this was not the moment to trifle 
 with their apprehensions; and therefore, imme- 
 diately he discovers himself to them, and lets 
 them know plainly who he is; and by this means 
 at once turns their fears into joy. 
 
 In the very same way he treats all faithful, seek- 
 ing souls: Do you belong to that happy class? 
 Does conscience return a direcl and favourable 
 answer to this question ? Then you may rest as- 
 sured, that however oppressed you may be with 
 imaginary terrors, or with violent temptations, 
 God will not " suffer you to be tempted above 
 that ye are able." You will find God in Christ 
 to be a " strength to the poor, a strength to 
 the needy in distress, a refuge from the storm, a 
 shadow from the heat, when the blast of the 
 terrible ones is as a storm against the wall*." 
 
 Our blessed Lord was then walking on the sea : 
 At this day he walks invisible by his spirit in the 
 midst of the churches. But his nature is still the 
 same, and still he acts in the same manner. 
 Does he see a proud, presumptuous professdr of 
 his holy religion, abusing the precious doctrines 
 of grace, to the purposes of sin ? He has in store 
 for him a dreadful scourge, perhaps a successio n 
 
 * Isaiah xxv. 4. 
 
 Z4 of
 
 Si. Peters Courage; [SEHM. XXIII. 
 
 of dreadful scourges ; yea, and at last hell it- 
 self, if he repent not, if he persist in filling 
 up the measure of his iniquity. 
 
 On the other hand, does he see a fearful, hum- 
 ble soul, who gladly sits at his feet and learns, 
 and would eagerly serve his Master, if he did but 
 know the way ? He may permit such a one, 
 for a while, to be entangled, and confounded 
 through ignorance, to be dismayed by a night 
 of terrors, and misapprehensions, and even to 
 be oppressed by that roaring lion, who walks 
 about, seeking whom he may devour; but re- 
 member, He who rebuked the winds and the 
 sea, will, by and by, rebuke all the powers of 
 darkness : The distresses of his servants shall not 
 remain an instant after that they have served his 
 own, holy, and gracious purposes. 
 
 This is a very comfortable truth ; and the full 
 persuasion of it greatly tends to quiet secret mur- 
 murings and discontents: Therefore, accustom 
 yourselves, in every event, and in every prospect 
 and expectation of events, to rely entirely on 
 his wisdom and goodness. Be assured, that his 
 meaning is to bring strength out of weakness ; 
 that those who are his feeble servants, who are 
 " babes in Christ/' uninformed, unexperienced, 
 should grow in true obedience and mortify the 
 deeds of the body more and more. 
 
 Take notice further ; If during the Christian's 
 passage through troubled seas, the storm should 
 rise to such an heighth as to threaten to overwhelm 
 the temptedsoul, Jesus will instantly rebuke the 
 wind and the sea, and will turn his mourning 
 into joy : And this is a point of consolation well 
 tried by every Saint of God, in every age, from. 
 St. Paul to Augustine, and from Augustine to 
 Luther, and from Luther to the present day. I 
 
 mention
 
 SERM. XXIII.] And his Want of Faith. 34-5 
 
 mention these three men particularly,, who lived 
 in times very distant from each other, because 
 I could easily show, if the subject before us did 
 not call our attention to different objects, how 
 ^ach of these holy men. found, in his own ex- 
 perience, what I am now saying to be true. 
 Trust, therefore, ye seeking souls, in the Lord, 
 and commit yourselves in the most trying sea- 
 sons to his care: joy and gladness will soon be 
 the issue. 
 
 Observe what a generous effect our Lord's 
 presence and his comfortable words had on the 
 mind of Peter. " Lord, if it be thou, bid me 
 come to thee on the water." There appears 
 here in Peter, something of the very boldness, 
 zeal, affection, and activity, which the Spirit 
 of adoption bestows on believers. He proffered, 
 indeed, to do more than was barely necessary; 
 yet was the proffer void of presumption; and it 
 originated in very solid principles. I do not say 
 this on slight grounds; for mark his principles. 
 He waits for the word of command; he does 
 not undertake the dangerous experiment in his 
 own strength; and lastlv, that, which kindles this 
 Spirit in him, is the comfortable presence and 
 kind words of Jesus. 
 
 Are the hearts of any, who now listen to these 
 observations, warmed by the example of Peter? 
 And would you know what it is to feel generous, 
 affectionate, and noble motives and principles of 
 duty? It must be the love of Christ that con- 
 strains you. Seek him and his kingdom; and 
 meditate on his love, till he show you its true 
 nature, and, byhisSpirir, convince you both of its 
 real existence and its practical influence, in one 
 
 word,
 
 546 St. Peter's Courage; [SERM. XXIII. 
 
 word, till the " Love of God be shed abroad 
 in your hearts by the Holy Ghost*." 
 
 Alas', how many, who call themselves Chris- 
 tians, neither know nor care,, in any degree, 
 for this love to Christ, nor are anxious to pos- 
 sess the dispositions which flow from it. Fancy- 
 ing-, that their general, cold, assent to revealed 
 religion is the real faith of the Gospel; and 
 believing little or nothing concerning affections 
 wrought by the Holy Ghost, they move heavily 
 in all their religious course. How shall I express 
 myself so as to hit the truth, and not give 
 offence? Shall I say they are all prudence and 
 caution; or tell them at once, that their hearts 
 are selfish and void of love and, in their present 
 state, incapable of the least glow of affection to- 
 wards their Saviour? 
 
 But many of this class of nominal Christians 
 have nevertheless a very high opinion of them- 
 selves. Will they then forgive me, if I hint to them 
 that I most seriously fear they perform their da- 
 lies, merely on slavish principles, to purchase 
 Heaven, and that they take particular care to do 
 no more good works, as they call them, than 
 what they suppose to be absolutely necessary 
 for this purpose ? 
 
 Brethren, hintsandinsinuationsdo not become 
 such a subject as this. Inexcusable should I be, 
 if I did not say plainly, No man will ever arrive 
 at Heaven on these principles and motives. 
 No man will arrive at Heaven, as long as the 
 the whole frame of his mind is void of that love, 
 of that charity, without which nothing else is of 
 value in religion. Then observe, Love mea- 
 sures not duty by ounces and scruples : but pro- 
 ceeds in true generosity of spirit and with the 
 * Rom. v. 5. 
 
 most
 
 SERM. XXIII.] And his Want of Fnilh. 517 
 
 most pleasant and delightful sensations. You 
 know what in common life, this generosity and 
 these sensations mean, when they are called forth 
 bv the mutual regards of sincere and zealous 
 friends, at least tho.->e persons do, the ingenuous 
 part of whose nature is not entirely eaten up 
 bv love of the world. Now religion does not 
 
 J O 
 
 require new faculties, but new principles and 
 motives. "When we sav that there must be an 
 
 j 
 
 entire change of the whole man; or, agreeable 
 to our Lord's declaration,, that we" must be born 
 again," we do not mean that men are to be no 
 longer human beings, or that they are to be 
 without affections; No Our blessed Lord him- 
 self was in all things made like unto his bre- 
 thren*, sin only exceptcd. The affections, then 
 are not to be extinguished, but to be placed on 
 different objects: Tiio.se noble, generous,, active 
 feelings and sentiments of love and regard which, 
 in unconverted men are orten produced by im- 
 proper, and even by profane objects, are the 
 very ideas, which, in the NEW CRE.vruREf, 
 always accompany acceptable works and obedi- 
 ence. Perhaps it might be more accurate, if we 
 weredisposed to enter into metaphysical niceties, 
 to describe the latter ideas as SIMILAR to 
 the former, rather than as precisely the SAME: 
 But be that as it may, the important distinction 
 is this, that in the converted or NEW man, these 
 operations and exercises of the mind, in whatever 
 they really consist, now respect God and the 
 Saviour, the Creator instead of the creature. 
 These affections or dispositions the holy scriptures 
 conciselv express by the love of God ; and let it 
 be remembered, that men of the world constantly 
 represent them as enthusiastic or fanatical. 
 *Heb. ii. 17. t 2 Cor. v. 17. 
 
 Brethren,
 
 348 St. Peter's Courage; [SERM. XXIII. 
 
 Brethren, You,, \vho have these affections, cul- 
 tivate them more and more; You,, who seek for 
 them, look to Christ by faith for those delightful 
 views of him by which they are excited; and 
 you, who despise them, learn to repent: At 
 present you neither love God nor his Christ. 
 Possibly you may have some regard for an imagi- 
 nary God or Christ; but search the Scriptures with 
 diligent prayers; be assured God is not to be mock- 
 ed; what a man so wet h, that shall he also reap*; 
 and if you are to be saved at all, it must be in 
 God's way. The heart must be changed: the 
 affections must be set on things above. All the 
 great things, of which we have read or heard, 
 and which ever have been done by holy men, 
 proceeded from the principle of love : the cold, 
 slavish, self-righteous principle is barren in its 
 effecls, and leaves no marks of its power, but super- 
 stition, formality, and worldly-mindedness. 
 
 How pleasing to Jesus is that affectionate 
 spirit which honours him by an implicit con- 
 fidence ! And Jesus said to Peter, "Come." 
 And when Peter was come down out of the ship, 
 he walked on the water to go to Jesus. If he 
 was " a bold man, who first ventured on a piece 
 of timber into the ocean, what was he who ven- 
 tured on the water itself?" Tis faith, 'tis faith 
 that triumphs thus. Peter has now a commis- 
 sion from the divine word; and as he believes, 
 so he finds: the water supports him so long as 
 his faith lasts. 
 
 But when he saw the wind boisterous, he was 
 afraid; that is, his faith failed. His faith was 
 strong enough to carry him through the miracu- 
 lous trial, while the wind was calm and the sea 
 smooth, but not so, when the weather became. 
 
 * Gal. vi..7. 
 
 tempestuous
 
 SERM. XXIII.] And his Want of Faith. 349 
 
 tempestuous and the waters troubled. He li- 
 mited the sovereign authority of his Master, and 
 did not consider, that the same divine energy, 
 which had supported him in one state of the sea, 
 could do the same in another; and therefore, 
 '' he began to sink." By faith alone, he had hold 
 of the supporting power of Jesus, and the mo- 
 ment his faith weakens, the moment he loses his 
 firm grasp, he begins to sink of course. 
 
 And, beginning to sink, he cried, " Lord, save 
 me!" There was even in his cries, SOME exercise 
 of faith towards Christ. When we feel faith 
 weak, let prayer be fervent, and the Lord will 
 be near, as he was in this case. 
 
 " And immediately Jesus stretched forth his 
 hand, and caught him, and said unto him, O 
 thou of little faith, wherefore didst thou doubt ?" 
 
 If Peter had not had some faith, he would 
 not have ventured on the water at all; and if his 
 faith had been sufficiently strong, he would not 
 have sunk. Indeed, this whole story is so parti- 
 cularly calculated, in the most obvious manner, 
 to teach us the nature of a true and lively faith in 
 Jesus, and to exercise us to dependance on him, 
 and to patience under his hand, as well as to en- 
 large our views of his power, wisdom, and bene- 
 ficence; and, moreover, it conveys instruction cf 
 a kind so exactly corresponding to the general 
 doctrines of the Gospel, that 1 do not wonder 
 that all godly men, in contemplating the various 
 circumstances of the narrative, feel themselves 
 informed and encouraged to derive from it much 
 spiritual use and consolation. Those only, who 
 themselves are strangers to the divine life, and 
 suspecl, as enthusiastic, every thing that would 
 teach them hew to live by faith in Jesus, will 
 
 think
 
 350 St. Peter's Courage; [SERM. XXIIf. 
 
 think it strange that such consequences should be 
 drawn from what they have been accustomed to 
 consider as only a few plain, and simple facts. 
 
 " And when they were come into the ship 
 the wind ceased." 
 
 Yes : The toils and labours, which are under- 
 taken in religion without Jesus, are heavy indeed ; 
 they are unpleasant and unfruitful. But his pre- 
 sence gives a calm and serenity, and mountains 
 flow down before him *. 
 
 " Then they, that were in the ship, came and 
 worshipped him, saying, Of a truth thou art the 
 Son of God," impressed, it should seem, with 
 awful ideas of his Majesty and power. And may 
 we, who have been considering this great lesson 
 of Peter walking on the sea, be deeply affected 
 in a similar way ! May our understandings be en- 
 lightened, so as to comprehend the important 
 truths it teaches, and may our hearts be effec- 
 tually inclined to obey them ! 
 
 For this purpose, under the direclion of that 
 blessed Spirit, without whose efficacious help all 
 our labours, and all our hopes are vain, I would 
 now, in conclusion, take advantage of the im- 
 pression which I trust this story of St. Peter may 
 have made on the minds of the more serious part 
 of this congregation. 
 
 Permit me then, in a very few words, to 
 preach closely to the hearts of every individual, 
 the pure Gospel of Christ: And may you be led 
 to consider attentively what the real nature of 
 that Gospel is; and may your ideas of the same 
 be made more distinct and lively, by the consi- 
 deration of the very instructive emblem, which 
 has been the subject of this discourse ! 
 * Isaiah Ixiv. 1. 
 
 Brethren,
 
 SERM. XXIII.] And his Want of Faith. 351 
 
 Brethren, We are all miserable sinners, who 
 have lost the right road to bliss, and have made 
 to ourselves crooked paths, in which, whosoever 
 goeth, shall not know peace. Neither have we 
 any will ordispositiontoset ourselves inthe right 
 way, or any skill or strength to support ourselves 
 in making a right progress; No, not for a 
 moment. He that has not learned this lesson, 
 must begin to learn afresh: In religion he knows 
 nothing yet aright. He may be a philosopher, a 
 Mahometan, a Pagan, a Christain by name and 
 profession; buthecannot stir a singlestepin the 
 Christain life, nor knowany one thing respecting 
 the same to a good purpose, till he has learnt 
 with St. Paul, that in himself, that is, in his 
 flesh, "dwelleth no good thing." If then you 
 have notyet becomeacquainted with your fallen 
 state, if you are ignorant of this essential prepa- 
 rative for the reception of the blessings of the 
 Gospel, your first business is to study the holy 
 law of God; to consider ilsspiritual meaning and 
 its extensivencss; to distinguish carefully bet ween 
 the duties of the first and of the second table; 
 and to see how strict is that obedience of love to 
 God and man, which they require; and when you 
 have done this, then examine your own hearts 
 with impartiality, and consult experience as a 
 faithful witness; whether you are not selfish by 
 nature, and void of this love. By repeated self- 
 examinations, and by perseverance in prayer, and 
 inscarchingof the Scriptures, God may be pleas- 
 ed, in his own due time, to open your eyes, to 
 effecl; your hearts, and to loosen your tongues, so 
 that at length you may both know, and, without 
 hypocrisy, repeat, in this house, " there is no 
 health in us." 
 
 When
 
 352 Si. Peters Courage; [SERM. XXIII. 
 
 \Vhcnthisveryimporlantpoir.t is gained, when 
 our proud hearts are brought to submit to the 
 Justice of God, and even to approve the holiness 
 and the purity of that law, which condemns us, 
 then we are di reeled to look to Jesus the Saviour. 
 For God so loved the world, that he gave his 
 only begotten Son,, that whosoever believeth in 
 him should not perish, but have everlasting life. 
 
 O precious charter of felicity ! Firm faith in 
 Jesus, this is the life of man. Do you wish for 
 pardon? It is purchased by his blood. Do you 
 seek for access to the Father? He is the all power- 
 ful Mediator, and brings you near to God: You 
 are bidden to draw near with boldness, in full 
 assurance of faith*. Are you desirous of strength 
 that you may walk in the way of holiness? In 
 the Lord ye have righteousness and strengthf. 
 In a word, he that believeth on him hath ever- 
 lasting life; and he that comes to him shall never 
 hunger, and he that believeth on him shall never 
 thirst. Hear you then his delightful voice? How 
 sweet, how precious, how refreshing to the bur- 
 dened soul ! " Come unto me, all ye that labour, 
 and are heavy laden, and I will give vou rest." 
 Jesus has now in heaven the same compassionate 
 heart which he had w T hile here on earth ; he is 
 full of tenderness, and his love passeth know- 
 ledge : he breaketh not the bruised reed, nor 
 quenches the smoking flax . 
 
 Now, Brethren, while you meditate on these 
 endearing characters and offices of our Saviour, 
 do you feel no secret inclination to be better ac- 
 quainted with him ? Are yon not almost ready 
 with Peter to say, "Lord, if it be thou, bid me 
 come unto thee :" If it be indeed thy gracious 
 * llcb. x. 19. 22. i Isaiah xlv. 24. J Isaiah xlii. .'!. 
 
 voice,
 
 SERM. XXIII.] And his Want of Faith. 353 
 
 voice, which I hear in thy word, and which thy 
 vSpirit brings to my understanding and to my 
 heart, I am so encouraged by thy kindness, and 
 1 feel so great a desire to become thy willing and 
 faithful disciple, that I could venture through all 
 difficulties and dangers, and undertake things, 
 for which, naturally, I have neither skill nor 
 strength. What can be less suited to the nature 
 of man, than that he should attempt to walk on 
 the sea? Yet, if thou biddestme, if thou sayest, 
 Come, I would meet thee, I would follow thee, 
 I would obey thee implicitly. O, let my heart 
 hear thee speak, and do thou draw me after 
 thee. If the storms should arise, and I should 
 begin to sink, thou wilt support me, and save 
 me in the most tempestuous seasons. 
 
 Whoever earnestly seeks the Saviour in this 
 manner, shall assuredly hear his voice, and find 
 his call, when hr says, Come, fo be quickening 
 and powerful. He shall understand, that though 
 by nature he is alienated fromGod, yet the blood 
 of Jesus has procured reconciliation forhim; and 
 that he has permission once more to approach his 
 Maker, and to serve him without slavish fear. 
 He shall know not only that he has permission, 
 but that he is invited, to do so: The previous 
 promises of the Gospel, which were before ob- 
 scure, will now become perfeclly intelligible. 
 Our blessed Lord tells us that his sheep know the 
 voice of their Shepherd*. 
 
 On these grounds all faithful ministers of the 
 Gospel beseech lost sinners to come to Jesus, 
 that they may obtain eternal life; and, asambas- 
 sadours for Christ, as though God did beseech 
 you by them, they pray you in Christ's stead, be 
 
 John x. 
 
 A a ye
 
 S54 St. Pclefs Courage; [SKRM. XXIIt 
 
 ye recon riled to God*. Though in yourselves, 
 you are \oid of strength, yet believe in his power 
 and readiness to save: Preserve this confidence 
 unshaken, and it will draw you nearer to God: 
 You will grow in grace and in the knowledge of 
 our Lord and Saviour; Your faith will grow 
 stronger, and more truly Christian, that is, more 
 pure and simple: You will find peace of con- 
 science; you will be enabled to conquer sin and 
 every spiritual enemy; and you will finish your 
 course with joy. 
 
 Every man, that sets out aright in the heavenly 
 journey, sets out in this manner. With Peter he 
 knows that he is no more competent to do any 
 one thingin his own strength that might forward 
 his own salvation, than Peter was to tread the 
 water with safety. In his experience he feels this 
 to be so ; and he firmly depends on the Divine 
 power of his Saviour. It does not signify bow 
 boisterous the storms of temptation are; for so 
 long as his faith continues stable, he outrides 
 every gale. Not only in the essential points of 
 justification and acceptance before God, and of 
 peace through the Lord his righteousness; but in 
 every thing, in every part of his Christian war- 
 fare, he is to trust in the same manner, and to 
 ncl on the same principles, always making the 
 Lord ALL his strength, and always remaining 
 fully persuaded that of himself he is utterly un- 
 able to help himself. 
 
 Good Christians, if you will thus live by faith, 
 and thus make a conscience of trusting God with 
 all your concerns, I tell you once more, you will 
 prosper here in your " walk with God," and in 
 the end you will be received into glory. 
 * 2 Cor. T. 20. 
 
 But
 
 SERM. XXIII.] And his Want of Faith. 355 
 
 But faith is often weak and ready to fail; and 
 then you sink, because you lose your hold on 
 Jesus who supported you. Nevertheless you 
 cannot follow a better example than that of 
 Peter: When you find yourselves in the most im- 
 minent danger, Cry out earnestly, " Lord save 
 me." Again, and again, you will find his kind 
 handlayingholdof you, and delivering you from 
 your distress. He is engaged never to forsake 
 you; and it will not be long before he will con- 
 duel you where there shall be no more troubled 
 waves or boisterous winds, but all shall be un- 
 clouded sunshine, and undisturbed tranquillity, 
 
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