i/- S^' ^y /v */% I ^^ -BO REESE LIBRARY i>K THE UNIVERSITY OF CALIFORNIA. Received U^/(V^^^:^ /^^V^^ Accessions No.^.^-?rrA/- Shelf No. . "•JUt-. cto •30 !■ ^ «3 z SERMONS ON PRACTICAL SUBJECTS; BY THE LATE REVEREND JOSEPH WASHBURN, A, M. M PASTOR OF A CHURCH OF CHRIST rFARMINGTON.: OF THE ^r ^•i'Ul'Vi^L^ ^0 WHICH IS ADDED, * A SERMON OF THE REV. ASAHEL HOOKER, ^DELIVERED AT FARMINGTON, ON THE OCCASION OT MR. WAS*HBU^n's DEATH. HARTFORD : PRINTED BY LINCOLN £^ GLEASOK. 1807. District of Connecticut, to wit : ISt it remembereD, That on the t%venty Jifth day of March^ in the thirty-first year of the Independence of the ifnited States of Americay Sarah Washburn of the sgsjiil said District hath deposited in this office the title of a Book^ the right nvhereof she claims as Proprietory in the nvords folloiving^ to nvit : " Sermons on practical subjects ; by the late Reverend *' Joseph Washburn, A. M. Pastor of a Church of Christ *' in Farmington. To which is added, a Sermon of the ** Rev. Asahel Hooker, delivered at Farmington .on the *' occasion of Mr. Washburn's death." In conformity to the act of the Congress of the United Statesy'entitledy " An Act for the encouragement of learn- ing by securing the copies ofMapSy CliartSy and Books, to the Authors and Proprietors of them, during the times therein 77ientio?i€d." H. W. EDWARDS, Clerk of the District of Connecticut, > r^^"/ PREFACE. 1 HE publication of sermons which were designed for the entertainment and instruc- tion of a common audience, and not for the public eye, after the decease of the preacher, in case his consent had not been previously obtained, is thought by some to be hardly consistent w ith a due regard to the character of the deceased ; because, as compositions, they will usually want that judicious arrange- ment and correct style, wiiich the writer himself would be solicitous to give them, if by him designed for publication. The Editors of the following Sermons of the Rev. Mr. Washburn are ready to admit, that the objection mentioned has its weight, in relation to posthumous works in general, that are not designed by the author for pub- lication, and has not been unattended to, in considering the expediency of the measure they have taken. Still, however^ reasons iv PREFACE. resulting from utility, more or less general^ have often been considered of much s:reater weight, and have justly determined the ques- tion, the objection notwithstanding. Whe- ther they have acted in view of reasons, suf- ficient to justify them in the present case, the candid reader will judge, when he has attended to the following things which are submitted to his consideration, and has pe-. rused the volume itself with due attention. 1. The Editors can assure the reader that they have,^ in no instance, presumed to alter the style in such a manner as to affect the sense of the writer, nor have they found it necessary to make but fev*^ verbal correc- tions ; the farthest they have ventured to go, has been in a few instances, chiefly near the close of a discourse, to supply wdiat was evidently w^anting in a sentence to make it complete, which, through the hurry of wri- ting, was left unfinished ; so that the ser- mons, as they appear from the press, exhib- it the ^vriter t?'uii/, both as to matter and style. The critical reader, therefore, has the means of forming his own opinion of both. The Editors persuade themselves, he will agree with them in opinion, that the objection urged has very little Aveight in the present case : for, though the style is desti- tute of that studied ornament, which would constitute it v;hat the scripture denominates, PREFACE. V " the enticing words of man's wisdom," it is well adapted to the dignity and simplicity of the sublime subjects of which the writer treats, and such as any one would choose, who desires to hide himself behind his sub- ject, or, in other words, to preach not him- self, but Christ Jesus the Lord. 2. The discourses are practical, the mat- ter of them is weighty and solemn, and cal- culated to diffuse a spirit of true piety ; and the peculiar circumstances of Mr. Wash- burn's death, and of the surviving family, having excited a very general and extended sympathy, with a desire of knowing further particulars of his character and labors, had prepared the way, for giving a greater and more extensive effect to the publication, than, under different circumstances^ could have been expected. 3. The peculiar affection of the people of his charge which, after long contention, cen- tered strongly and universally in him, and rendered their short connection with him both pleasant and useful, prompted them to cher- ish and prolong his memory, in a v/ay m hieh would at once be most honorable to him and useful to themselves and others ; and it could, after deliberation, find no better ex- pression than in erecting this monument, which they hope will be more durable and A 2 Yi P Pv E F A C E. more expressive of his worth than marble, and at the same time more proper, because the deceased having found a watery grave^ no monument of marble could be erected to his memory vAth the inscription of, JJer'e lie the remains of a much respected^ and much lamented friend. This affection, lau- dable in itself, and useful in its expression, the Editors deemed it important to gratify. 4. The ministers of the neighboring* churches, with whom Mr. Washburn was particularly associated, having always es- teemed him as one of the rising hopes of the Church, were desirious of an opportu- nity of expressing their esteem of a deceas- ed brother and friend, and by their counte- . nance and assistance, of giving, as it were, extension to his short span of usefulness, called off from his labors, as he was, in the., meridian of life \ and to cause it to be more extensively true of him, that, ''though dead he yet speaketh." And, 5. The publication of the present volume of sermons promised to be the only effectual means of relieving Mrs. Washburn and her orphan children, left under pecuniary embar- rassments, and with slender means of sup- port, from the burden of debt, as intimated in the printed proposals for the publication ; which circumstance, as it presented a fit oc- PREFACE. ym casion for the exercise, in this way, of an extended charity, has probably induced, more than any other circumstance, a Hberal patronage of the design : and which, though last mentioned, was not of inferior consider- ation with the Editors in determining and prompting their undertaking : and they hope the subscribers for the vokime, while they have gratified their charitable feelings and viev/s, will find it an ample equivalent for the price of it, and will be disposed to rejoice with the Editors in the expectation that the object, with respect to the family, will be essentially realized, and to unite with them in their fervent prayers to the Father of Lights, that the other objects ofthe publica-- tion may, through his influence and blessing,, be fully attained. Farmington, Jan. 1, A. D. IBOT.. CONTENTS. ig". SERMON r. Sinners op/iosed to faithful ivarnini 2 Chron. xviii. 7. There is yet or^e man by -wnom we may enquire of the Lord ; but I hate him, for he never prophe- sietii good unto me, but always evil. Page 13 SERMON II. Gn hardness of heart.. Heb. iii. 8. Harden not your hearts. P*ge 29^ SERMON III. Presumfituous sins.. Psalm xix. 13. Keep back thy servant also from presump- , tuous sins ; let them not have dominion over me: then shall I be upright, and 1 shall be innocent from the great transgression. Page 39 SERMON IV. 77^1? conditipn and end of the impenitent. Gen. xix. 14. And Lot went out and spake unto his sons- in-law, v/hich married his daughters, and said, Up, get you out of this place, for the Lord will destroy this city. But he seemed as one that mocked unto his sons-in-law. Page 49 SERMON V. The ivord^ of Christ in the hearts of belier>ers. CoL. iii. 16. Let the word cf Christ dwell in you richly in ftll wisdom. Page 61. X CONTENTS. SERMON VI. The hniiortance of being established in the truth. Heb. xiii. 9. Be not carried about with divers and strange doctrines : for it is a good thing that the heart be estab- lished with grace. ^age 73 SERMON VII. Self-Exanmmtio77. 2 Cor. xili. 5. Examine yourselves, whether ye be in the faith ; prove your own selves : know ye not your own selves, how that Jesus Christ is in you, except ye be rep- robates .i» Page 87 SERMON VIII. Saint's Reivard. Heb. xi. 26. For he had respect unto the recompense of the reward. Page 101 SERMON IX. The love cf Christ, Rev . I 5. ^Unto Him that loved us, and washed us from our sins in his own blood. Page 115 SERMON X. The Church beautiful and formidable. Song of Solomon vi. 10. Who is she, that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners ? Page 125 SERMON XL God's fiojde under vonus. Psalm cxix. 106. 1 have sworn, and I will perfoi^m it, that I will keep thy righteous judgments. Page 139 SERMON. XIl. AN ORDINATION SERMON. Strei'gth ordained out of the mouth of babes. Ps ALM viii. 2. Out of the mouth of babes and sucklings hast thou ordained strength, because of thine enemies ; that thou mightest still the enemy and the avenger. Page 153 CONTENTS. xi SERMON Xni. Frailty cfman. Isaiah ii. 22. Cease ye from man, whose breath is in his nostrils ; for wherein is he to be accounted of? Page 175 SERMON XIV. Youth reminded of Judgement. EccL. xi. 9. Rejoice, O young man, in thy j'outh, and let thy heart clieer tliee in the days of thy youth, arid v/alk in the ways of thine heart, and in tlie sight cf ihine eyes ; but know' tliou that for all tliese things, God w ill bring thee into judgment. Page 191 SERMON XV. Our times i?i God's hand. A NEW year's sermon, Delivered January 6, 1805. Psalm xxxi. 15. My times are m thy hand. Page 203 SERMON XVI. Psalmodxj a part of divine nvorship. A SINGING LECTURE. Psalm Ivii. 8. Awake up, my gloiy; awake psaltery and harp : I myself will awake early. Page 219 SERMON XVII. Duty of praying for ministers of the gospel. 1 Th E s s . V. 25. Brethren, pray for us. Page 233 SERMON XVIII. Rest for the people of God. HEB.iv. 9. There remaineth thei'efore a rest to the people of God. Page 243 SERMON XIX. Abiding in Christ. 1 John ii. 6. He that saith he abideth in liim ought him- self also so to walk, even as he walked. Page 253 SERMON XX. The offers of salvation indiscriminate and free. John vi. Z7, Him thatcometh to me I wiU in no wise cast out. Page 26r 3di CONTENTS- SERMON XXI. J^i'earness to God the saint's desire and hapfiiness. Job. xxiii. 3, 4. Oh, that I knew where I might find him, that I might come even to his seat ! I would order my cause before him, and fill my mouth with arguments. Page 281 SERMON XXII. Importance of hearing Christ'' s -voice immediately. HEB.iii. 15. To day ifyc will hear his voice, harden not jour hearts. Page 297 SERMON XXIIL jlssurance of hope. Heb. vi. 11. And we desire that every one of you do show the same diligence, to the full assurance of hope unto the end. Page 313 FUNERAL SERMON. Acts XX. 38. Sorrowing most of all, for the words which he spake, that they should see his face no more. Page 331 rm!maim mim. ' t!t < .j ti *>MjtL.f nrtarf SERMON I. SINNERS OPjaaSlTDi rtO f&.ITBflS^ 'VVARKIN<& 2 CHROKlCrES XVIII. 7. There is yet one man by tvhom ^ve may enquire of tht Lord ; but I hate him^for he neuer Jirojihesieth good unto me^ but always eviL X HESE words were spoken by Aliab, king of Is- 3"-aeI) to Jehoshapliat, king of Jiidah. The person respected was Micaiah, a prophet of the Lord, who, at the desire of Jehoshaphat, was called to be en- quired of, as to the success of a proposed military- expedition, with their united forces. The circum- stances are thus given in the context : " Now Jehoshaphat had riches and honors, in abundance, and joined affinity with Ahab. And, after certain years, he went down to Ahab, to Samaria ; and Ahab killed sheep and oxen for him, in abun- dance, and for the people that he had with him ; and persuaded him to go up v.'ith him to Rarnoth-gilead. And Ahab, king of Israel, said unto Jehoshaphat, king of Judah : Wilt thou go with me to Ramoth-gilead ? And he answered, I am as thou art ; and my people as thy people ; and we w ill be with thee in the war. And Jehoshaphat said unto the king of Israel, En- -quire, I pray tliee, at the word of the Lord to day. B ♦ 14 S E R M O N 1. Therefore the king of Israel gathered together, of prophets, four hundred men, and said unto them ; shall we go to Ramoth-giiead to battle, or shall I forbear ? And they said, go up, for God will deliver it into the king's hand." These were, doubtless, Ahab's own false prophets, or the priests of Baal, Avhom he had under his control, and who were ready to prophesy whatever he should wish ; that, under the pretence of divine authority, he might have more influence with his subjects, and be ena- bled to carry his points. They were, probably, those very four hundred prophets of the groves, whom Jezebel had preserved from slaughter, according to the account in 1 Kings, xviii. And yet, it seems, that they gave in their answer, upon this occasion, in the name of Jehovah, and not of Baal ; doubtless, by Ahab/s direction, that good Jehoshaphat might be de- ceived by them into a good opinion of the war. " But Jehosaphat," not satisfied with the answer of Ahab's prophets, " said, Is there not here a pro- phet of the Lord besides, that we might enquire of him ? And the king of Israel said unto Jehoshaphat, There is yet one man^ by whom we may enquire of the Lord ; but I hate him^for he never firofihesieth good unto me ^ but altoays evil: the same is Micaiah, the son of Imla. And the king of Israel called for one of his officers, and said, " Fetch quickly Micaiah, the son of Imla." When Micaiah came, he plainly and faithfully, in the name of the Lord, warned tha king, that th« enterprise would be defeated, and that, if he at- tempted it, he would himself fall, in battle, before his enemies. " And the king of Israel said to Je- hoshaphat, Did I not tell thee, that he would not pro- phesy good unto me, but evil ? Then the king of Israel said Take ye Micaiah and carry him back to Amon, the governor of the city, and to Joash, the king's son : and say. Thus saith the king ; Put this fallow in the prison, and feed him with bread of af- S E R M O N I. IS fliction, and with water of affiiction, until I return in peace." This abandoned prince, no doubt, revealed the thoughts of many hearts, when he thus, by his words and conduct, discovered his enmity against the faith- ful man, who dared to announce the punishment, which awaited him, from the hand of a righteous God. What I propose, in discoursing from this text, is, I. To show, that true prophets or teachers can never promise any good to the wicked, while impenitent, but must always prophesy evil ; II. That, like wicked Ahab, sinners, general- ly dislike, and harbour a persecuting spirit towards, those who faithfully reprove them, and warn fthem of their sin and danger : And, III. To suggest some practical inferences. I. The true prophets, or teachers of God, can never promise any good to the wicked, while im- penitent, but must always prophesy evil. For, 1. True teachers, those who arc friends to God and his cause, and are approved and sent by him, will ever make the word of God their standard. To this they will strictly adhere, as the only source from which they are to draw all their doctrines. Up- on this they will ground ail the warnings, exhorta- tions, and promises, v/hich they address to their hear- ers. They will make it tlieir great object to declare the whole counsel of God, v/hether men receive it weil or ill. Hov/ever compassionate they may be towards their hearers, and how much soever they would rejoicd, if able to prophesy good respecting them, and to say such things as would be acceptable and approved, yet, true faithfulness to God, and^ true compassion 16 S E R M O N I. and benevolence to men, will not permit them to disguise or soften the truth, or handle the word o-f God deceitfully. They are ready to adopt, though with much greater cordiality than he did, the words of Balaam, to Balak, the kingof Moab, who request- ed him to curse Israel for him, and to prophesy ismooth things : " Lo ! I am come unto thee : Have I any power, at all to say any thing ? The word that Godfiutteth in my mouthy that nvill I sfieak ^ 2. In the word of God, no encouragement or promise of good to the wicked, while impenitentf or unrenewed, can be found. Throughput the scrip- tures, a line is drawn, and there ai^ but two classes of characters, the righteous and the wicked. And the- divine command, to his prophets and ministers, is^ ''* Saij ye to the righteous^ that it shall be ivell tvith Mni'j" but, " Woe unto the wicked" It shall be ill with him, for the reward of his hands shall be given him.'* From Genesis to Revelation we find nothing but woe for the wicked. We find, that the end, th« last, the final state of those, who die impenitent, shall be a state of destruction—" indignation and wrath, tribulation and anguish" being heaped upon them. Enoch, the seventh from Adam, prophesied res* pecting the final judgment of the wicked : " Behold, the Lord cometh, with ten thousand of his saints, to execute judgment upon all ; and to convince all, that are ungodly among them, of all their ungodly deeds, which they have ungodly committed ; and of all their hard speeches which ungodly sinners have spoken affair. St him." Noah, in the old vforld, and Lot, in Sodom, v/ere preachers of righteousness. They warned the peo- ple around them of the divine vengeance against sin^ Thfir deliverance, and the f/c'.9/?';^c//o;z of the wicked around them, arc represented by the apostle, 2 Pet. ii. as a proper example to be held up in every age, to warn sinners of tlicir li:vbility to sufier the veu- i cance of etermd fire. SERMON I. ly Moses represents the Most High as saying ; If I whet my my glittering sword, and my hand take hold on judgment, I will render vengeance to mine enemies, and will reward them that hate me." The Psalmist pronoimccs the righteous to be truly blessed, but adds : " The ungodly are not so, but are like the chaff" which the wind dri\ eth away. The un- godly shall not stand in the judgment. The way of the ungodly shall perish. The wicked shall be tum- ped into hell, and all the nations that forget God. The Lord trieth the righteous, but the wicked, and him thatlovethTiolence, his soul hateth. Upon the wicked he shall rain snares, fire, and brimstone, and an hor- rible tempest. This shall be the portion of their cup." And, speaking of the outward prosperity which the wicked often have in this life, he says : '' When I thought to know this, it wsui too /lainfiU for me, un- til I went into the sanctuary of God, then under- stood I their end. Surely thou didst set them in slippery places ; thou didst cast them down into de- struction. How are they brought into desolation, as in a moment ? They are utterly consumed with thy terrors. As a dream v/hen one awaketh, so, O Lord, when thou awakest, thou shalt despise their image." The testimony of the wise Man is : " Though a sinner do evil a hundred times, and his days be prolonged ; yet surely I know, that it shall be well with them that fear God : But it shall not be ^^cjl with the wicked." The idea is, that, however pros- perous the wicked may be in this life, yet, that it shall not hejinally well with them. Their existence, taken together, shall be a curse to them. " It Iiad been good for them never to have been born.^^ Would the titne permit, and were it necessary, I might adduce numerous passages also from Isaiah, Jeremiah, and all the prophets, in which they assert, tliat God will judge the , wicked, and retribute to B 2 18 s p: R M O N I. them according to their deserts, v/hich v/ill be in- finite evil. In the New Testament we find, that Christ, the great head and teacher of the church, dwelt parti- cularly and pointedly on this subject. He frequently brought into view and asserted the depravity, the de- pendence, and the consequent danger of sinners, and that " the Avrath of God abideth on them." The following are some of his words : " Except a man be born again, he cannot enter into the kingdom of God. No man can come unto me except the Father, who sent me, draw him.. Ye will not come unto me, that ye might have life. Except ye repent, ye shall like- wise perish. Wide is the gate, and broad is the v/ar, that leadeth to destruction, and many there be that go in thereat. Woe unto you, scribes and pharisees, hypocrites, for ye devour widows' houses, and, for a pretence, make long prayers. Ye serpents, ye gene- ration of vipers, how can ye escape the damnation of hell ? The hour is coming in which all that are in their graves shall hear his voice, and come forth, they that have done good unto the resurrection of life, and they that have done evil unto the resurrec- tion of damnation." His express direction to his apostles, vrhen he commissioned them, was, " Preach the gospel to every creature. He that believeth and is baptized shall be saved ; but he that belie-veth not shall be dainned.'^* Speaking of the nature and duration of the pun- ishment of the wickbd, he says, " When the Son of man shall eorne in his glory, and all the holy angels v/ith him, then shall he sit vipon the throne of his glory ; and before him shall be gathered all nations ; and he shall separate them one from another, as a shepherd divideth his sheep from the goats ; and he shall set the sheep on his right hand, but the goats on the left. Then shall the king say to them on his right hand ; Come, ye blessed of my Father, inherit the kingdom prepared for yovi from the foundjitiva S E R M O N I. I-* of the world. Then shall he say also to them on the left hand : Depart, ye cursed, mto everiastiiig fire, prepared for the devil and his angels." He adds, " And these shall go away into everlasting fiunhh- ment ; but the righteous into life eternal." The apostles also followed the example, and obey- ed the command of their Lord, in preaching terror to the wicked, and in threatening the most awful and endless destruction to the finally impenitent. We find St. Paul, in the second chapter of his epistle to the Romans, thus addressing sinners : " Despisest thou the riches of his goodness and forbearance and long suifering, not knov.ing, that the goodness of God leadeth thee to repentance 1 But, after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God, who will render to every man according to his deeds ; to them who, by pa- tient continuance in well doing, seekfor glory and hon- our and immortalitv, eternal life : But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul that doeth evil, in the day when God shall judge the secrets of men, by Jesus Christ, according to my gospel." In another place, speaking of that day, he thus re- presents it : " When the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and obey not the gospel of our Lord Jesus Christ ; who shall be punished with everlasting destruction from the presence of the Lord, and the glory of his pow- er." I might proceed to consider the testimony of the other apostles, and the book of the Revelation, the chief design of which is, to describe the future pros- perity and salvation of the righteous ; and the av/ful destruction of the v/icked. But, I trust, you are sen- sible, that; were no more than a huiidreth part of the 20 S E R M O N I. passages, in scripture, of this iip.port, to be adduced, the day would scarcely suffice to repeat them. But if the whole tenor of scripture, and even of the preaching of Christ, thus carry terror to the wicked, and threat- en an awful destruction to the finally impenitent, then the point proposed is established, viz. That the true prophets, or ministers of God, they who make the word of God their standard^ can never prophesy any good to the impenitent wicked, but must always prophesy exnl. I proceed to observe, II. That sinners, like wicked Ahab, generally dis- like, and harbour a persecuting spirit towards, those who faithfully reprove them, and warn them of their sin and danger. This will sufficiently appear, if we consider, a lit- tle, the nature of depravity in mankind, and advert to a few scripture texts and examples. It is evident, from scripture and experience, that it is the nature of a depraved heart, to choose darkness rather than light. Those, who " do evil, hate the light. They will not come to it, lest their deeds should be reprov- ed." They even say to the proph&ts : " Prophesy smooth things unto us ; yea, prophesy deceits'' And if any one refuses to do this, and drags them to the light, pouring painful conviction upon their con- sciences, he fixes them his enemies, They hat® him because " he prophesies evil." Christ declares, that this was the ground of the opposition he receiv- ed from the world : " Me the world hateth, because I testify of it, that its works are evii." This was a tes- timony, which implied their danger, as exposed to the wrath of God. His disciples he also forewarns, that they must re- ceive the same treatmem, and from the same cause. " Ye shall be hated of all men, for my name's sake." The reason was, that his disciples would speak the same truths, >Yhlch he spake, and bear the same tes- Sermon timony against wickedness, which he Dore|^pr6phe- " ^ '^ ' sying evil to the wicked. He adds ; " The disciple is ^^^^ . not above his master, nor the servant above his Lord.^H Lh If they have called the master of the house, Beelzebub," how much more them of his household.'* The point may be corroborated, by attending to a few instances, in which faithful prophets and teach- ers have been hated and persecuted, by those whom they have reproved, and warned of their danger. Elijah was a prophet of God, and faithful to de- clare the divine counsel, and to admonish degener- ate Israel of their sin and danger. Therefore he was hated and persecuted, and particularly by wick- ed Ahab, who considered him as his enemy, called him atroubler in Israel, and sought his life. '' When Ahab saw Elijah, he said unto him ; Art thou he, that troubleth Israel ? And Ahab said to Elijah, hast thou found me, O mine enemy V* 1 Kings xviii. 17. andxxi. 20. - Thus Ahab also hated Micaiah^ as he acknowledged in the text, " because he never prophesied good to him, but always evil." He therefore persecuted him, and cast him into prison. In Jeremiah we have also an eminent instance of a faithful and true prophet being hated and perse» cutedby the wicked, because he prophesied evil con- cerning them. Jer. xviii. 18. '' Then they said ; Come, and let us devise devices against Jeremiah. Let us smite him with the tongue, and let us not give heed to any of his words.'* Also xxvi. 11." Then spake the priests and the prophets, i. e. false pro- phets, unto the princes, and unto the people, say- ing ; This man is worthy to die, for ho hath prophe- sied against this city, as ye have heard with your ears." Thus, in various ways, did they plot against the prophet, and persecute him, and cast him into prison. They accused him also of perverting the di- vine counsel, and of prophesying fals«ly, merely be-* c«iuse he prophesied evil. -2€ S E R M O N I. We have, in the New Testament, still more stri- king examples of this, in the treatment, which Christ find his apostles received from the wicked, whom they warned and reproved. Christ was an eminent reprover of wickedness of every kind, in all ranks of people, as we have shewn. He was more frequent, plain, and full, than any other, in dwelling upon the sin of those, who reject him and his words, and the wrath that awaits them. Accordingly, he was more opposed, hated, and persecuted than any other. The chief priests and pharisees, and even the multitude, often kindled into wrath, under his preaching. They sought to lay violent hands upon him, because he re- presented them as under the wrath of God, and de- pendent for deliverance, upon the divine, sovereign mercy. Nor did they give over, till they had obtained their desire, and shed his blood upon the cross. The apostles, also, experienced the same opposi- tion, and from the same cause. They boldly ac- cused the Jews of being the murderers of the Son of God. They testiiied, " both to the Jews and Greeks, repentance," i. e. the necessity of repent- ance, " towards God, and faith towards our Lord Jesus Christ.*' Therefore they were reviled, hated, and persecuted. Thus it has ever been, to the present time. In- corrigible transgressors have always manifested, in a higher or lower degree, that, like Ahab, and like de- generate Israel of old, " They hate him that rebuketh in the gate, and abhor him that speaketh uprightly." May I not appeal to your experience, my hearers, that those v/ho prophesy smooth things to the v.'ick- ed, and endeavour to lull their fears, and widen the way of life, are caressed by them, arid considered liberal and benevolent ? Are not those, on the other hand, who declare the Ayhole counsel of God, and prophesy nothing but etii to the wicked, at least, neglected, as illiberal^ arid made the subjects of a kind of malicious ridicule and contempt ? S E R M O N 1. 23 Having, as I tnist, sufficiently illustrated the points proposed, I shall close with a few practical infer- ences. 1 . From what has been said, we may infer, that the wicked will be far more likely to be pleased with those, who teach error, than with those who teach the truth. We have seen that those who preach the truth, and " declare the whole counsel of God," ma- king the scriptures their standard, can prophesy no good to the wicked ; but must ahv ays prophesy evil. As the wicked hate those, who reprove and warn them of danger, and wish rather for smooth things ; the inference is plain, that sinners will, in general, be far better pleased with fiise prophets, tiian with true and faithful ones. The latter will always be denoun- cing woe against the impenitent. " Except ye re- pent, ye shail/2em/?." " Except a man be born again, he cannot see the kincrdom of God.'* But false teachers are not thus confined. They can assure sinners, that there is no need of regenera- tion ; or that it is a mere imagination ; that, if men are but morally honest, all will be well : yea, they can declare, that " there is peace for the wicked ;" that they shall " not surely die ;" and that it shall be finally and equally well with both the righteous and the wicked. This is one reason, that error Is so prevalent in the world. The truths exhibited in the scriptures are, every way, calculated to mortify pride, and to alarm the fears of the Vk icked. Revealed truth is a light, which gives sinners puin, in their present state. They therefore falsely consider it as not salutary, and shrink from it. The propagators of error have thi^s all the natui'ul propensities of mankind in their fa- vor. We infer also, that those who support the truth, at the present day, and declare the real state of sinners —their depravity and impotency — their dependence on sovereign grace— and the judgment which awaits '24 SERMON I. them— must expect to raise opposition in the hearts of many. The divine Saviour met with opposition. Wicked men hated the lig-ht which he held up. But surely the nature of divine truth is the same now as it was then. The nature of the carnal heart is also the same. Why then should " the disciple expect to be above his master, or the servant above his Lord ?" Again. The subject suggests a clue by which to discover and detect false teachers. If, as we have seen, the whole tenor of scripture is, " TVoe to the rjicked/' and if this was a great part of the preaching of the prophets, of Christ and his apostles ; then surely those who cry peace, peace, however they may pretend to draw it from the scriptures, are, nevertheless, false teachers. They are l^uiiding up the cause of Satan, who, from the beginning, has en- deavoured to lull sinners into security, saying, ye shall not surely die." Again. We infer, that it is no proof of benevo- lence for persons to cry /2fcce to the wicked ; though Eom.e seem to have imagined that it is. The advo- cates for universal salvation, therefore, have no rea- son to boast of superior benevolence. If they have, Satan, the great adversary of souls, may also boast, for he has preached tlie same doctrine, longer than they. Nor, on the other hand, decs it indicate want of benevolence, to preach terror to the wicked, and de- nounce endless destruction to those who reject Christ and his word.' Christ, who had greater benevolence than ever man had, did this, and so did his apostles. Their followers can, of course, in no way, more evi- dently manifest their faithfulness to God, and bene- volence to men, than in doing the same. It is calculated, and is used as an instrument, in the hand of God, to make sinners feel a sense of their danger, and to bring them to repentance, that they may escape the wrath to come. S E R M O N I. 2.> Finally, our subject brings into view llic danj^cr- ^U3 state of the impenitent. Are not many of* vou<( my hearers, of this number ? Have you not, all your life, rejected Christ and his words ? If so, no good can be prophesied to you, but only evil. " There is uo peace, saith (iod, toth« -wicked." Whatever pcac?^ you may imagine you have in the world, yet it wiil not endure. It will soon be turned into sorrov/, and there will be nothing to support ycu. Withiout being born again you can never sce- ne ver enjoy the kingdom of God. This is tlie work of God's Holy Spirit — a work forv»hich you have no desire — no heart to ask. You arc therefore depend- ent on the real mercy of God. May it be extended unto you, for his glorious name's sake ! Amcis. € SERMON II. ON HARDNESS OF HEAjElT. HEBREWS III. 8. Harden not your hearts. B ' Y the heart, in this place, and as most generally used in scripture^ we may understand the will and affections. With respect to hardness of heart it may be ob- served, that the scriptures represent it as the cause of all that active opposition to the law of God, and the gospel of his grace, which takes place in the world ; as the source of all the wickedness which is perpe- trated by mankind ; and as that which, if persisted in by sinners, v/ill issue in their final destruction. " Evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lascivious- ness, an evil eye, blasphemy, pride, foolishness, all these evil things, come from within, out of the hearts of men ;" even from the hardness of tlieir hearts ; — their evil hearts of unbelief. For all natural men are alienated from the life of God, and have their understandings darkened ; so v/e are assured by the apostle, that this is because of the hardness of their hearts. -23 S'En M o N ri. In piirsiiin.^ this subject, it is proposed, I. To coiiskler, biiefly, what we are to Uiic^ciV T>ti.iK[ by hardness of heart. II. Point out some of those thlnes which have a special tendency to harden the heart, and render* it uiibelic\incr. III. Consider the dangepotis consequences o$ persisting in hardening the heart. I. With respect to hardness of heart, we may ©bserve, that the expression is figurative. Indeed^ most of the expressions, which are used in scripture^ in treating on spiritual and m-oral subjects, have an allusion to sensible objects. Nor is there any disad- vantage arising from this, but rather a benefit. In the present case, the phrase, hardness of heart, is used with great pix)priety, and is very expressive. As any natural object is said to be hard, where it is unyielding, and difficult to be impressed, by othei? objects : So when the hearts of men are stubborn, unyielding to the commands, motives, and endear- ing invitations of the gospel, when they are unaffect-' cd with the divine perfections, and insensible to th« beauty of the moral character of God, hardness, is predicated of them. They are said to have hard, or calious hearts. Ilardncsa of heart ihertfore consista in a iiufddityj 2ivJ'celin^ncss^ or insendbility to morali kcauty. A hard heart is sofai'from behig pleased Milh the- divine character, and e;^iercising conespondcnt feel- ings, thr.t it is displeased Avith it, and has its afTection^. upon objects of u directly contrary nature. The language of such a heart is, that there is no beauty, or excellency in God ; that his character is unamia- ble, and he unv/orthy to be loved. Hardness of heart necessarily implies Imlinntcnce^ A hard heart is directly oppoL;ite tc.> that humble^ SERMON II. 29 penitent, atid contrite heart which the Most High will not despise. If our hearts be unmoved and un- affected by the divine character ; if the law of God do not appear excellent, holy, just, and good, when viewed in all its threatenings and penalties, we shall consequently be unaffected with the evil and vile nature of sin, and be destitute of that contrition and godly sorrow, which are the essence of repentance. Again, Hardness of heart implies imheliefoi heirt : yea it is the essence of unbelief. As '^ it is with the heart that man believeth," so the heart of every adult, un- der the gospel, is in the exercise either of a true faith, or of a criminal unbelief. To exercise hardness, or opposition of heart to the law of God and the gos- pel of his grace, is the essence of unbelief. But to exercise a right disposition, a right feeling, or affec- tion towards God, is the essence of true faith. This appears from the context. The apostle, having in- troduced the example of the Israelites of old, who perished through the hardness of their hearts, ap- plies it to his hearers. " Take heed, brethren, lest there be in any of you an evil heart of unbelief." Now it is evident from the connection, that what in the text, is called hardness of heart, is here called unbe- lie£ " An evil heart of unbelief." A hard heart, therefore, is an unbelieving heart. It is the oppo- site of that good and honest heart, which Christ, ia a parable, compared to good soil, well cultivated, and prepared to receive and nourish good seed. That is, a heart pleased with holiness ; being cultivated and prepared by the spirit of God, to receive and enter- tain the word, with right affections, dispositions, and resolutions ; so that it may bring forth fruit, to the praise and glory of God. Hence the exhortation, " If ye will hear his voice, harden not your hearts." Plainly implying, that hardness of heart is the only thing which prevents sinners from accepting salva- t4on ; and that while thev exercise it, they v/iil con- C 3 30 S E R M O N II. tiniie unmoved and unaffected with the gospel. Andr here it may be observed, that though impenitent sin- ners have no right affection towards God, yet that the strength, or degree of their opposition is capable of being increased ; and they be given up of God to still greater degrees of hardness and insensibility ; by which their criminality and danger will be great- ly increased. II. It was pi-oposed to mention some of those things, which have a special tendency to harden the heart, or render it unfeeling, and insensible to. things- of a moral nature: 1. The practice of sin in general may be men- tioned. The longer any continue in the exercise of impenitence, and practice of iniquity, of any kind, the more hardened, callous, and unfeeling will they become. This is evident from rca«072, scri/tturey anJd exficrience.. It Is evident from reason. We know the force of habit ; and it is rational to suppose, the very practice of sin, continuing to set at nought the counsel of God, and despise his reproof, should render the heart more and more callous, and less susceptible of serious im- pressions. It is evitlent from scriptitre. The apostle, in the context, exhorts, "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in depart- ing from the lining God.'* Or, as it is expressed in the next verse, " Lest any of you be hardened, through the deccitfulness of sin ;" implying that so long as any, through the deccitfulness and allurements of temptation, contmue under the dominion of sin, • their hardness will increase. Yea, it is represented- by the apostle Paul, that those who give themselves, to an unrestrained practice of iniquity, may become hardened to such a degree, as to be nvithout natural, affcctioyi. An awful degree of darkness, indeed.. Thon^^L ncjural aJJfiQtion is a very different thing- SERMON ir. 31 {\-bm /loly mo7-al affection, and may be possessed with- out it ; yet when any have proceeded so far, in an unrestrained practice of iniquity, as to root out natu- ral affection, it must then be evident, that they are wholly destitute of holy affection, and have become hardened by the practice of sin, to such a degree as^ is almost beyond hope. It is found also by experience, tliat an unrestrain- ed course of iniquity, has a tendency to increase and' establish hardness of heart. How often are persons led on by decrees, to do those things without emo- tion, of which, once, had they been proposed to them^ they would liave said with Hazael, " Is thy servant a dog, that he should do this great thing ?'* This, proves that every moment that sinners continue in sin, it becomes more familiar to them ; and if left to themselves, they will grow more and more harden- ed and fearless in the practice of it.. But it may be proper to mention some particular sins, which have a special tendency to harden the; heart. One is a misimprovement, or abuse of special- mercies, granted in the course of providence. The sin of ingratitude, or abuse of great mercies, is not only a proof of hardness of heart, but does, in* the very exercise of itj tend especially still more to harden the heart. As the lying tongue hateth him who is afflicted by it, so does the exercise of ingrati- tude tend to increase the hardness and enmity o£ heart towards its benefactor. This is evident from Kom. ii. 4 — It is there represented, that the mercy and goodness of God, have a tendency, when rightly improved, to lead to repentance ;. and given for that purpose. But when misimproved it has a con- trary eff'ect. " Or despisest thou," says, the apostle, ** the riches of his goodness and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance. But after" or accord- ing tO; " thy hardness wid impenitent heart, treasur* 32 S E R M O N II. est up unto thyself wrath against the clay of wrath, and the revelation of the righteous judgment of God." Plainly implying, that to abuse peculiar mer- cies, or despise the goodness of God, Avill peculiar- ly increase hardness of heart ; and also, in propor- tion as the heart is hardened, the future condemna- tion will be aggravated. Another thing, which has a special tendency to harden the heart, is disregarding the judgments of God. The divine judgments, which from time to time are sent upon a wicked world, ought to be noticed by sinners ; and cause them to stand in awe, and to for- sake the evil of their ways. But if they have not this effect, they will have a contrary one. Thus it was with Pharaoh, of whom it is said, God hardened his heart. He did not harden it, however, by infusing any thing into his heart, which was not there before ; but by taking off restraints, and leaving him to fol- low his selfish, sinful propensities. In the prosecu- tion of these, he despised the goodness of God, and disregarded his threatenings. In this way the hard- ness of his heart increased ; the measure of his ini- quities became full, and he was destroyed. In his conduct he exemplified the inspired saying of the wise man ; " Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them," that is/uliy harden- ed, " to do evil." Again, An abuse of the special privileges of the gospel and means of grace, has a peculiar tendency to har- den the heart. It is rational to suppose, and evident from experience, that those who are favored with great light and peculiar privileges, havin:^ the gos- pel in their hands, and enjoying a plenitude of the means of grace, and yet neglect and nnisimprove them, do thereby become peculiarly hardened. This was the case with the Israelites who fell in the wil- derness. The neglect and abuse of the means of S E R M O N II. S3 s;race they enjoyed hardened their hearts, and they were destroyed. This v,' as the case with Chorazin, Bethsaida, and Jerusalem. This has been the case with multitudes since, and may be tlie case with res- pect to multitudes at the present day. If they have the word of God in their hands ; if they have sab- bath and sanctuary privileges, and opportunities for pravcr and public worship, and neglect them ; or attend upon them in a wrong manner ; and especial- ly, if they have peculiar convictions of conscience, and resist them ; ^' R.ejecting the counsel of God against themselves ;" *' The last state of such per- sons will be worse than the first." Indeed, the re* mark which was made upon the practice of sin, in general, may be made upon every particular sin, and abuse of the means of grace, viz. that the practice of them hardens the heart. Sinners, in early life, are under restraints from the pious advice and religious education they receive ; and in general would startle at the thought of des- pising, or wholly rejecting the means of grace. But if by degrees they come to slight the word of God, profane his sabbaths, blaspheme his name, and *' make a mock of sin," their hearts become hard and they can, with great ease, " cast off fear and restrain prayer.'* This leads to observe, once m^ore, that associating M'ith the irreligious and profane, has a special ten- dency to hardeft the heart. As the habits and ex- ternal impressions, which arc received by a religious education, nut a great restraint even upon the ^vicked, lav them open in a measure to conviction, and render their conversion more probal)le, so there seems not a more direct way to remove these restraints, and harden the heart, than to choose the irreligious and profane for iiuniliar associates. It is a maxim, found- ed on experience, and asserted by the pen of inspi- ration, that " Evil communication corrupts good manners/* The presence andex?.mple of the wick- 34 SERMON II. cd arc a temptation and snare even to the righteous : much more to those, who have no internal principle to support and i^uide them. At first they may be somewhat shocked, at the impiety and profanity w hich they see and hear. At length they will be able to see and hear them without emotion. And from this state, the transition will be easy and swift to such a state of hardness as will enable them to prac- tise the same vices with little or no remorse. Thus it appears, that to continue in opposition to God, and particularly, to abuse special mercies, dis- rej^ard divine judgments, slight the word of God, abuse the mercies of grace, reject the light and con- victions of conscience, associate with the abandoned and profane, have all a direct tendency to harden the heart. It was proposed, III. To point out some of the dangerous conse- quences of continuing to harden the heart. Many of these have been often set before you. At present I shall be very brief. 1. Sinners by hardening the heart, become more under the dominion of sin, and power of Satan. Un- guarded, they are exposed to his attacks ; to be led •about by him, ^ SERMON III. 41 that I am an upright person, or such an one as thou wilt accept, or treat as innocent — in a state of justi- fication and pardon, through him ^ho is my strength and Redeemer, as he suggests in the succeeding verse. Dr. Owen, speahing on this passage, observes as follows : " The design of the psalmist here is, to be preserved in such a state and condition, that he may be upright before God. To be upright before God, is vvhat God requires of us in the covenant of grace, that we may be accepted with him, and enjoy the promises thereof. He that is so, will be freed from the great transgression, or that abundance of sin, which is inconsistent with the covenant love and favor of God. And hereunto three things are re- quired. 1. A constant sense and humble atknow- iedgement of sin. " Who can understand his errors." 2. Daily cleansing hoTi\ ihosQ defilements which the least and most secret shis are accompanied withal. — And 3. A preservation from presumptuous sins. AVhere these things are, there a man is n/irighty and hath the covenant ground of his communion v. ith God. And vvhiist believers are preserved within these bounds, though they are defiled by sin, yet there is not any thing therein inconsistent with their union with Christ." What I propose further, in discoursing upon the words of the text is, I. To explain what we are to understand by /ire- sumjituous ains. II. What is implied in being under the dominion of presumptuous sins. III. Show that those, wiio are under their domin- ion, are not the children of God, and do not enjoy his favor. D 2 43 S E R M O N III. I. I am to explain, what we are to understand by presumptuous sins. I would observe, That presumptuous sins, are sins against lighc and knotvlcdge. They are svich sins as are known and evident ; and are practised vrith allowance and deliberation — such as are comm-tted with a resist- ance against the checks of conscience, and with con- tempt both of God's commands and judgments. Such Avas the sin of David in the case of Uriah, to which he seems to have a reference, and prays to be kept from yieldin?; himself to the dominion of such sins and miscarriages. There are satls which. 2iTt not presumptuous. Sins of ignorance are not presumptuous. We all, with- out any doubt, commit many sins which may be cal- led sins of ignorance — we have no thought or idea, in the commission of them, that they are sinful ; if we had, itm^aybe we should have turned from them with abhorrence. Nevertheless, we are sinful in the commission of them, we are crimmal in not discern* ing our duty. St. Paul was guilty of great v.ickedness in perse- cuting the Church of Christ ; yet it was the sin of ignorance. He verily thought, that in so doing he did God service. Had he believed or felt a convic- tion of conscience, that they were the Church of God, and v/ith that conviction had persecuted and opposed them, his sin would have been presumptuous^ and far moie aggravated. Again; it is doubtless the case, that persons may, at times, fall into known sins, and yet not sin prc- suwptuoiisly. A person, through the subtilty of Sa- tan, and the strength and suddenness of temptation, may be induced to commit knoroii sin, which, at the same time, he may be said not to allow. " For that Hvhich I do, said the apostle, / allow 7iot." Thus true Christians sin daily, through infirmity, and the sud- denness and strength of temptation — they do many things which they alloi;; not^ and are guilty of many SERMON III. 43 sinful imperfections and short -comings in duty ; so that they have daily occasion to say Avith the psalm- ist, " Who can understand his errors, cleanse thou me from secret faults." And this will be their lan- guage and feelings ; and in a view of their numerous imperfections and frequent devia.tions, they will ex- ercise an habitual humiliation and contrition. Presum/ituGus sins are not sins of ignorance, ncr such known sins and imperfections, as persons may fall into, through surprise and the suddenness of temptation, while they allow them not, and do exer- cise a godly sorrow in viev/ of them. But they arc the sins of those, who rush, knoToiw^ly^ into tempta- tion, and presumptuously expose themselves, where they knov/ there is danger. They are sins commit- ted against light and knowledge, v/ith deliberation, and practised with allowance. But, to prevent mis- vmderstanding, and that those v/ho are under the dominion of sin may not misimprove what has been said, so as to excuse and justify themselves, it may be proper to add a few words, in limitation of the fore- going observations relative to sins of ignorance. It is not all sins which we do not certainly know to be sinful, which can with justice be called sins of igno^ ranee. Many imagine that they may ; and will at- tempt to excuse themselves for venturing upon a sinful action or practice, by saying they do not know it to be sinful ; meaning, however, no more, than that they have their doubts^ they have not certain or demionstrative knowledge, that it is displeasing to God. When, at the same time, it is a sin against light, and against great light. They have sufficient evidence before them, to evince its sinfulness ; and they secretly think and feel it to be sinful — their consciences are secretly convinced, however they may pretend to the contrary. Such sins are not sins of ignorance. Those sins which are contrary to sufficient information and instruction, and contra- ry to the dictates of our own consciences, or tlie real 44 S E R M O N in. judgements of our own ininds, whether we hare cer- tain or demonstrative knowledge or not, are not sins of ignorance — they are knotun sins, and utterly inex- cusable ; and, v/hen allowed, are presumptuous sins. II. I proceed to consider, what is implied in being under the dominion of presumptuous sins : " Let them not have dominion over me." The import of the petition of the psalmist appears to be this : Lord, suffer me not to fall into presump- tuous sins ; or, if at any time I should fall into them, let me speedily rise again by repentance, and not give myself up to the habitual practice of them. Persons may, without doubt, fall into great and known sins — they may sin presumptuously, as David did in the matter of Uriah, and yet rise again speedily by re- pentance, and not repeat them. They may not be in the habit .^ or under the dominion of presumptuous sins. Persons over whom presumptuous sins have domin- ion, are such as habitually and deliberately indulge the practice of known sins. III. I proceed to show, that those who are under the dominion of presumptuous sins, are not the chil- dren of God, and do not enjoy his favor. They are not free from the great transgression — ■> they are not held innocent or upright in the sight of God — they are not in a state of justification ; but the wrath of God abideth on them. All this is plainly implied in the text. The psalmist prayed, that pre- sumptuous sins might not have dominion over him, adding, " so shall I be upright, and innocent from the great transgression." Plainly implying, that an ha- bitual or frequent practice of presumptuous sins, is inconsistent with being in a state of justiiication be- fore God ; yea, is a full evidence that we are not. Ihis is also according to what the apostle Jolm taught, l^John iii. 6. Whosoever abideth in him sin- ncthnotj that is, is not characteristically a sinner. SERMON HL 45 Which certainly cannot be said of such as are under the dominion of presumptuous sins. — It is added, " Wliosoever fiinncth hath not seen him, neither known him." The idea the apostle meant to con- vey is not, that every one who is in Christ, or, in a state of juslilicaticn is, strictly speaking, without sin ; or that the least sin is inconsistent with being in Christ. This would he inconsistent with what the apostle elsewhere says, relative to our deceiving our- selves. If, says he, we say we have no sin, we de- ceive ourselves : and, also, relative to the duty of confessing our sins, which -supposes we have alMT^yS: occasion so to do. But in this place and elsewhere,, when the apostle says, that those who are born of God and abide in Christ, do not sin, the meaning is, that they are not sinners characteristically or habitu-- ally, and the heart as before. The original words, tco'.Sd ctf/M^nxT), are very strong. They signify commit- ting sin, as firactisers^ workers, or doers of it, of choice, like persons who make a ti-ade of it. Hence Dr. Guyse thus paraphrases upon the place. Who- soever abides in Christ, by vital and influential union and communion with him, a.3 all true believers do, like fruitful branches in the vine, is not a doer or worker of iniquity, like other men. He dcth not deliberately, habitually, or presumptuously sin. He that sinneth at this rate hath never seen him, never had any realizing view of him by faith, nor any sa- ving acqu^antance or communion \\'u\\ him. And this is consistent with, and in support of the propostion Ave are considering, viz. that those, who are under the dominion of ])resumptuou3 sins, are not the chil- dren of God, or in a state of juslilication with him. — Hence the apostle says, v. 9. '• In this the children of God are mtnu'fcatcd and the children cj the devil.'* That is, although the children of God have daily sins and imperfections to lament before God ; yet they do not habitually practise known sins. So that it follows, as a certi.in truth, and may be used as a 46 SERMON III. test.^ in forming an opinion of ourselves or others ; that whosoever is under the dominion of presump- tuous sins, is not in a j.ustified state — is not a child of God, but of the devil ; and the wrath of God abideth on him. This is not only asserted in the scripture, but is most evident from reason. Cer- tainly those, who daily practise presumptuous sins, can have no true love to the divine law ; and if no true love to the law, no love to the divine character, or to the Saviour. And, if no true love to Christ, then no true faith in him — no interest in his right- eousness, and no justification. Having thus attempted to show what is implied in sinning presinnptuously — in being under the do?nin- io7i of presumptuous sins ; and the state and pros- pects of such, I shall close with a brief application. 1 . From what has been said, have we not reason to conclude, that many more of the sins of mankind are presumptuous sins, than they are ready to think, or are willing to acknowledge ? How ready are multitudes, both of professing Christians and others, who daily neglect or trans- gress the divine law, to plead in excuse, either first, that they do not know their practices to be sinful and displeasing to God ; but considering their peculiar circumstances conclude they are not — or, secondly, that they do not al/o-w themselves in thena. But can any, who feel so much of a conviction, that any par- ticular action is sinful, that they would not practise it, were they expecting to be called immediately to the bar of God ; can such, I say, be credited when they pretend that their sins are sins of ignorance ! Or, will a plea that they did not know such a course to be sinful be accepted at the bar of God ! 2. Hov/ absurd is it, for those \\ ho live in the con- stant practice of known sins, to say, they do not al- loiQ sin in themselves ? SERMON III. 47 How can a man, who neglects secret and family prayer — who neglects to perform deeds of charity, when he has this world's goods — neglects his bible — public worship, and that constantly, how can such an one, I ask, plead that he does not allow sin ? 3. From this subject we further learn, what is ne- cessary to an acceptable and profitable attendance up- on divine ordinances ; particularly the ordinance of the Lord's supper. -4 It is necessary that we should be free from the great transgression — that we should be upright be- fore God ; or in a state of justification and favor. It is an ordinance of communion with God and the saints. But what communion hath Christ with Beli- al ? What communion can those have with God av his people in that ordinance ? Or what benefit can they receive, who are children of Satan, and under the dominion of presumptuous sins ? And it may be added, respecting such as are the children of God, being freed from the dominion of sin and Satan, that in order even to their attending on this ordinance with acceptance and profit, it is important and ne- cessary, that they should be in an actual as well as habitual preparation. It is a most holy ordinance, in which God comes doAvn to meet and commune with his people. How careful ought they, therefore, to be, to seek a due preparation ? And, as they are guilty of innumera- ble imperfections* and daily infirmities, they ought carefully to search and try their ways and their hearts, and to seek the holy Spirit to cleanse them from secret faults, and from all unrighteousness. Finally. Let us, my brethren, examine ourselves this day, whether we do not live in the practice of presumptuous sins, and even suffer them to have do- minion over us. Perhaps, the most present will flat- ter themselves^ that however sinful and imperfect 48 SERMON III. they may be, yet they do not sin presumptuously— they are not under the dominion of presumptuous sins. Rut are there none present, who neglect the poor— who neglect secret and family prayer, at least very often ? Are there none who neglect their bibles — who neglect public v/orship— none who instead of sanctifying the sabbath, spend much of it in sleep, or in idle conversation about worldly business and enquiring after news and such like practices ? In a word, do we not, my brethren, practise many things, and leave many things undone, v.^hich we ought not and should not, did we expect immediately to appear at the bar of God ? If so, it is in vain to pretend, that we do not practise known and presumptuous sins. It is of great importance to look critically into these things. Be not deceived, God will not be mocked. If we live in the practice of known sins, or neglect of known duty, our waiting upon God will not be acceptable to him, nor comforting to oui'^elves. Let us, therefore, this day search and try our- selves, and realizing that the heart is deceitful above all things and desperately wicked, let us not trust to it, nor lean to our own understandings ; but seek di- vine assistance to try and search us, and to discover to us every false way, and to lead us in the way ever- lasting. And may we all adopt the prayer of the psalmist in the text and context, with which I shall conclude. O//, %vho can understand his errors? cleanse thou me from secret faults. Keep back thy serva?ii also from jiresumJitiLOUs sins^ let them not have donmiion over me. So sJiall I be ripright^ and I shall be innO' cent from the great t'-ansgression. Let the words of my mouth and the meditations of my heart be acceptable unto thecy O Lord-, my strength and my Redeemer.-^-' Amen. SERMON IV. 9^HE CONDITION AND END OT THE IMPENITE>fT. GENESIS XIX. 14. And Lot went out and sjiake unto his sons-in-latv^ •which married his daughters^ and said, Up, get you out of this place, for the Lord will destroy this city. But he seemed as one that mocked unto his sons-in- law. T HE city, here mentioned, was Sodom. A city which, for its wickedness and awful destruction, is held up in scripture, as a warning to the ungodly, and as an emblem of the destruction, which awaits the finally impenitent. Says an apostle, " And turn- ing the cities of Sodom and Gomorrha into ashes, condemned them with an overthrow, making them an example, unto those who should afterwaixls live ungodly." Again, it is said, " Even as Sodom and Gomorrha, and the cities about them, in like manner, are set forth, for an example, suffering the vengeance of eternal fire." Perhaps there is no one event more frequently- mentioned in scripture, and held up, as a warning to sinners, than that of the destruction of Sodom. In this city. Lot, the person mentioned in the text, had taken up his residence. His character; as described E " 50 S E R M O N IV. in the holy scriptures, was pious, friendly, and hos- pitable. He was fiious. He was vexed with the con- versation of the inhabitants, among whom he dwelt, " That righteous man, says the apostle Peter, dwel- ling among them, in seeing and hearing, vexed his righteous soul, from day to day, vvdth their unlavvful deeds." He vf^s, friendly. Witness his sojourning with Abram, and his amicable settlement and sepa- ration from him, when their herdsmen strove togeth- er. He v/as hospitable. Witness the account in the beginning of the context, of his treatment of the angels whom he, at first, supposed to be men and strangers. " And there came two angels to Sodom, at even, and Lot sat in the gate of Sodom ; and Lot, seeing them, rose up to meet them, and he bowed ■himself, with his face towards the ground, and he said, behold now, my Lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ■ways. And they said nay, but we will abide in the street all night. And he pressed them greatly, and they turned in unto him, and entered into his house ; and he made them a feast, and did bake unleavened bread, and they did eat." As the Lord had determined to destroy Sodom, and the cities around it, these angels were sent to give information to Lot, and to warn him to flee with his family, to a place appointed for their refuge. After they had been received, and treated as above- mentioned, by Lot, and together with him, had been abused and imposed upon, by the men of the city, it is recorded, that the men said unto Lot, " Hast thou here any besides ? Sons-in-law, and thy sons and thy daughters, and whatsoever thou hast, in the city', bring them out of this place. For we will destroy this place, because the cry of them is waxen great, before the face of the Lord, and the Lord hath sent us to destroy it. And Lot went out, and spake to fe\s soiis-in-law> which had married his daughters, SERMON IV. 51 and said, Up, get ye out of this place, for the Lord will destroy the city. But he seemed as one that mocked, to his sons inlaw." The design of this discourse v.'ili be, I. To consider the situation, conduct, and destruc- tion of Lot's sons-in-law, the persons addressed in the text. And, IL Shew that it is a striking emblem, or repre- sentation of the ungodly and finally impenitent. 1. We shall brieHy consider the situation, conduct, and destruction of Lot's sons-in-law. And in the first pLce, we may observe that they dwelt in a place, wicked beyond description. A place, peculiar for every abomination. They were favored with a most heathful climate, and a happy and fruitful soil. It is compared, in scripture, to the garden of Eden. *' And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where, be- fore the Lord destroyed Sodom and Gomorrha, even as the garden of the Lord, like the land of Egypt, as thou com est to Zoar." But they abused their ad- vantages, v/ere ungrateful to God, and practised every species of wickedness. It is wiitten of them, that the men of Sodom were v/icked, and sinners be- fore the Lord exceedingly. 2. Lot's sons-in-law were, also themselves, vi- cious and ungodly. They joined with the rest of the inhahfitants of Sodom. They despised the invitations of the angels, and the earnest exhortation of Lot, whom they knew to be a just man, a man of integ- rity. They chose the portion of the wicked, rather than the portion of the righteous. 58 SERMON IV. 3. Notwithstanding life was offered them, and they had permission, and were exhorted and urged to accompany Lot from Sodom ; yet it was not on ac- «oiint of any thing in them, that they were divinely noticed. They justly deserved to be destroyed with the rest of the Sodomites. They were no better, than the other inhabitants. They were invited, on account of their connection w ith righteous Lot. Had they ov^-ncdthat connection, and joined his family in their flight-, they would have been saved, though, in themselves, they were perfectly ill-deserving. 4. When Lot addressed to them the message from the angels, and the exhortation in the text, they were in the most imminent danger. The city was doomed to destruction. The angels were sent, to execute the awful judgment of God upon it, and but a fev/ nnoments delay was sure to involve them in its destruction. 5. They were apprized of their danger, and were warned and invited to leave the place. Lot was expressly sent by the angels, to give them the in- formation and warning. " And he said unto them Up, get ye out of this place, for the Lord will des- troy this city." He, doubtless, informed them, that angels were at his house, that they had given him, the intellio-ence of Sodom's ruin, and sent him on this rnessage, and that they had proved their divine mis- sion, by the miracle which they wrought, for his deliverance, in smiting the men with blindness, who attacked and surrounded his house. But, 6. They were unbelieving. They discredited his words. It is said, " he seemed as one that mocked, to bis. sons-in-law." That God should destroy such p. flourishing, magnificent city, with all its wealth and inhabitants, tbt.t he should ck-stroy it so suddenly that none could escape, after its destruction had com- SERMON IV. 53 ruenced^ they thought impossible, and inconsistent with the goodness of God. They considered Lot as mocking them, or as being delirious, in address- ing them in such a manner, and probably scoffed at his message, and ridiculed his earnest entreaties, as a mark of weakness and enthusiasm. 7. X^^^y were, however, actually destroyed, a-c- cording to the prediction of Lot, and buried in the ruins of the city. No sooner had Lot arrived at the little city of Zoar, which was appointed for his re- fuge, than the Lord rained brimstone and fire out of Heaven upon them. They were seized with con- sternation, terror, and despair. Repentance was in vain. They were consumed, by the devouring ele- ment above, and the ground, on which these abomi- nable cities were built, sunk beneath them; and wa5 changed into a dead sea, which remains to the pre- sent day. 8. Those sons-in-law of Lot, perished by their ov/n folly . Even after the city was doomed to destruc- tion, an opportunity was granted them, to escape. They were apprized of their danger, and we.-e told that the city would be destroyed ; but they disre- garded. They had an important price put into their hands ; but they were fools, and had no disposition to improve it. They desjdsed and wondei\'d, and therefore perished by their own folly. I proceed, IL To shev/ that the situation, conduct, and des- truction of Lot's sons-in-law, are striking emblems of the situation, conduct, and destruction of the ungod- ly and finally impenitent. This will appear, from the following considera- tions. 1 . The im/ieniteJit live in a wicked world ; a world, whose inhabitants, although greatly favored of God^ E 2 54 SERMON IV. and richly loaded v/ith divine benefits, have yet arisen up in rebellion against the Governor of the world, made the most ungrateful returns for his benefits, plunged bito all manner of wickedness, and exposed themselves to an aggravated condemnation. And as the inhabitants of Sodom were doomed to a most awful destruction, for their abominations, and their abuses of the goodness of God ; so the inhabitants of the world, in their natural state, are under con- demnation, and unless they escape to the city of re- fuge, which is prepared, will perish by the righteous vengeance of God. 2. The imfienitent not only live in a wicked world, but, as is implied in the very term, they themselves are sinners, and transgressors of God's holy law, and, like the men of Sodom, and sons-in-law of Lot, are obnoxious to the divine wrath. The heart of the sons of men is full ofe-vilyit is deceitful above all things, and desperately ivicked. At the fall, sin entered the worlds and since that event, has reigned in every age, and in every heart. It is written, " There is none right- eous, no not one.— -There is none that doeth p-ood. na not one. — Then' throat is an open sepulchre, with their tongues they have used deceit — the iX)ison of asps is under their lips. Whose mouth is full of cursing and bitterness — their feet are swift to shed blood — destruction and misery are in their ways.— - The way of peace they have not known. There is no fear of God before their eyes." Such is thft character of the impenitent ; of all in a state of na- ture, as drawn by the pen of inspiration. 3. Notwithstanding life and salvation are freeljr offered to impenitent sinners, yet, like Lot's sons-in- law, in Sodom, they are wholly undeserving of any mercy. They justly merit destruction. For the sake of righteous Lot, his sons-in-law, who were in- .jaabitantB of Sodom, had the offer of deliverance.— S E R M O N IV* 55 For the sake of Christ, and through his atonement) salvation is proposed to impenitent sinners, on con- dition of gospel faith and repentance. Had Lot's sons-in-law joined themselves to him, and fled out of the city, they would still, in themselves, have been as ill-deserving as ever, and as any of those, who were left behind. And when any of mankind comply with the call of the gospel, and are joined to Christ, it does not imply that they are better than others, or have done any thing more, to recommend them to the divine favor. None have any merit. All are children of wrath. All have broken the law, and are under its curse ; for it is said, " Cursed is eveiy one, that continueth not in all things, written in the law, to do them." 4. As the sons-in-law of Lot, when addressed bj him, were in danger of sudden destruction, from the sentence denounced against Sodom ; so impeniten sinners, who are addressed in the gospel, are in the most imminent and constant danger, on account of the displeasure of God, and the sentence of his right- eous law, which is passed against the ungodly. " God is angry with the wicked, every day." For their opposition to his law, and their rejection of the gospel, his righteous indignation is kindled against them ; and so long as they continue impenitent, they are treasuring up wrath against the day of wrath. How uncertain is life, on the brittle thread of which, hang everlasting things ! What folly to pre- sume upon it ! Sinners know not what a day may- bring forth ; and yet, at death, continuing impenitent, they are liable to a destruction, unspeakably greater than that of Sodom. 5. Like Lot's sons-in-law, impenitent sinners, un- der the gospel, are apprized of their danger, and urged to avoid it. God first sent his prophets, upon this message, to sinners. He, afterwards, spake to 56 SERMON IV. them by his Avell-beloved Son ; and he stiil continues to address them, in his holy word. They are warned by the ambassadors of Christ ; and not only warned, but pressed and urged, to flee for refuge, to the hope set before them in the gospel. By these means, they are informed of the extent and perfection of the divine law, of God*s disapprobation of all sin, of his determination to punish the impenitent, with an ever- lasting destruction, and that if they turn a deaf ear 7iowj tiiey will hereafter cry, but cry in vain. 6. Sinners, like Lot's son^.-in-law in Sodom, are vmbelieving. They discredit the message, addressed to them. Lot seemed like one that mocked, to his sons-in-law. So, while the ambassadors of Christ declare to sinners their danger, while they speak of future retributions, the regions of endless despair, and the divine determination to destroy all the workers of iniquity, they are considered as mocking, as being weak and enthusiastic, and unworthy of attention. — That God is possessed of such a character as they represent, so infinitely opposed to sin, so determined to punish the impenitent with everlasting destruction, is accounted impossible. Sinners cannot believe it to be consistent with goodness, although clearly- revealed in the sacred volume. Making their ov/n feeling, therefore, the standard of judging,^ and ad- mitting nothing as truth, but what they wish to be such, sinners are enabled to work themselves up inta a kind of ease, or stupidity, so that they can hear and despise the most solemn warnings, and determine to continue in the city of sinful indulgence, and run the dreadful venture of falling under the wrath of God. 7. Like the sons-in-law of Lot, sinners, notwith- standing all their self-flattery and disbelief, will, finally, be destroyed in the flames of divine wrath. Their endeavouring to persuade themselves that i/iis is not true, will not render it untrue. Though they S E R M O N IV. 57 may now laugh at fear, and make a mock at sin ; yet an awful calamity assuredly awaits them. It will be more tolerable for Sodom and Gomorrha^ in the day of judgment^ than for them. Lastly. All the finally impenitent will perish, Like Lot's sons-in-law, by their own folly. They are abundantly warned of their danger. The door of the gos-pel is set open before them. They have a plenitude of the means of grace, " line upon line, and precept upon precept.'' They are told that the wages of sin is death ; and are urged by the most powerful motives, to flee for refuge, to the hope set before them, even the Lord Jesus Christ. But they set at nought all counsel, and despise all reproof, and nish on to destruction, in opposition to all the argu- ments of the gospel, the light of reason, and the dic- tates of their own consciences. Surely they will be without excuse. As the fool dietli, they die. They perish by their own folly. Thus it appears, that the situation, conduct, and destruction of Lot's sons-in-law, are an emblem of the situation, conduct, and destruction of the ungod- ' ly and impenitent, and among other things, written of old, are obviously held up, for a warning to us in this age of the w^orld. In review of what has been said, how dangerous must we consider the situation of careless sinners ! How foolish and criminal is their conduct, and how alarming their prospects ! And is it not probable, that there are some of this character among our- selves ? We have reason to hope, that many pres- ent have, at the call of the gospel, fled from spirit- ual Sodom, and escaped for their life to the moun- tain, nor tarried in all the plain. But that there are others who linger beliind, and are in a state of im- penitence, cannot be doubted. For the sake of such^ if they are not moved by what has already been said, I v/ould address the words of a great and good, divhie, who, although dead, yet speaketh. Thejr 58 S E R M O N IV. were addressed to a congregation, whose circum- stances were somewhat similar to ours. " There is rer.son," says he, " to think, that some have lately fled for refuge, to Christ. And will you, (?'. i?. the impenitent) be y/illing to st.iy behind, v.ud be con- demned to suHer, for ever, in the lake of fire ? Here- after, you will see others mounting up, as with wings, and with songs of joy, to meet the Lord. But if you remtdn unconcerned, you will, at the same time, be filled with horror and amazement.— It is an ay/fui thouglit, that there are now some per- sons present, in this congregation, w^ho v»'ili, proba- bly, be subjects of eternal misery. There are prob- ably some, nov/ licaring this discourse, whom the rest of the congrega,tion will, at the judgment day, see at the left hand of the Judge. J\/mv, we know not their names — «*,ve know not wliat seats they sit in, nor whom to pilch upon. But God Jiuoweth the names, and now seeth and knoweth vt hat they think, and how much tbey regard t!)e warning given them, this day. We have no reason to suppose, but that some of you, my hearers, will, hereafter, see oth- ers entering into glory, with Christ and saints and angels, while you, with disappointment and despair, will be cast oft. It may be, that the persons are now" flattering tr.tmselves in their hearts, that it will not be they. Every one present hopes to obtain Heaven. If any thought they should fail of it, they would be p-reatJv amazed. But as 77tany will fail of it, so it is not to be supposed, but that there are some present, wlio will not be in earnest ; who will not hearken to the call of the gospel, nor improve the price put into their hands. Tell them of th« awful danger, as often as you will, and set it out in as lively colors as you will ; yet they will be slack &nd slothful. And they will never be likely to obtain heaven, while they are sleeping and dreaming and in- tending and hoping, but the wrath of God will over- take them. Nor is it to be supposed, that ^\\ who SERMON ^re now seeking, will hold out. Some will probably backsiide. If they now seem to be pretty much en- gaged, it will not hold. Times will probably alter, by and by, and they not having obtained grace, there will be many temptations to backsliding, which they will comply with. Some that are now under convictions, may lose them. Perhaps they will not leave seeking salvation at once, but will come to it by degrees. After a while, they vail begin to heark- en to excuses, net to be quite so engaged and so con- stant in duty. They will begin to think that they need not be quite so strict. They will say within themselves, that they see no hurt in such and such things. They see not but that they may practise them without any^ or besure, any great guilt. Thus givng way to temptation, and hearkening to excus- es, they Avill, by degrees, lose all concern about re- ligion, and become still more hardened in sin than before." [Thus far, the words of President Ed- wards.J Are they not applicable to us, at the pres- ent time ? May they sink deep into all our hearts, that the awful predictions they contain may never be verified respecting any one of us. There is now, my hearers, a door open for all. In the gospel, all are warned and invited. It is of infinite importance, to attend seriously and speedily to these warnings and invitations. It may soon be too late. Death is, probably, very near to many of you ; and even in life, we are liable, for the abuse of the means of grace, to be given up to hardness of heart and blind- ness of mind. Let all, therefore, be persuaded, this day, to heai'ken to the warnings and invitations of God, in his word, witli which, in the language of the text and context, I shall conclude this discourse. " Up, get ye out of this place ; for the Lord will destroy this city.— Escape for thy life — look not be- hind thee— neither stay thou in all the plain. Es- cape to the mountain, lest thou be consumed." ^ir. SERMON V. tHE WORD OF CHRIST IN THE HEARTS OF BE' LIEYERS. COLOSSIAT^S III. 16. Im thevjoi-d of Christ dnvell i7i you richly in all ivisdonu \j NE of the greatest favors, with which God has been pleased to bless mankind, is a revelation fronfi himself, respecting his true character, counsels, and designs, and the way of life and salvation by his Son. To neglect such a revelation, or to continue grossly ignorantof the things contained in it, manifests ex- ceeding stupidity, criminality, and ingratitude. Hence the representations in the scriptures, that it v-ill be more tolerable for those who perish without any, knowledge of the gospel, than for those who perish under its light, through inattention to it,*or by slight- ing its offers. And hence the divine command to sinners, not to harden their hearts against the voice of Christ, iDut to ixiceive his word, and let it dwell in them. The words of our text v/ere originally ad- dressed to professing Christians : Let the rjord of Christ dwell in you richly, in allvjisdoiyi. And they 'may be urged upon such, by arguments of peculiar Vt'eight ; but they belong to all, to whom the vvord of Christ comes. The duty enjoined in them is iu-- F 62 S E R M O N V. cnnibent upon all who have the scriptures ; and a compliance is of great importance. In discoursing upon the words, I shall I. Consider the import of the exhortation they contain. And, II. Offer reasons in support of the duty ; or show why we should let the word of Christ dwell in us lichly, in all wisdom. 1. With respect to the import of the exhortation, I observe, that by the word of Christ, as before inti- mated, is meant the holy scriptures. Christ is the author of the whole word of God, as it was indited by his Spirit ; and as in the economy of redemption, it is the Son, who revealeth the Father, agreeably to the testimony of Christ himself, Matt. xi. 27. " Nei- ther knoweth any man the Father, save the Son, and he to vrhomsoever the Son will reveal him." 2. The exhortation in the text implies and re- quires, that we receive the word of Christ, or the truth v.liich he has revealed, into our hearts. It is not sufficient, that we receive it into our habitations, or merely give it a place in our houses, as m.any do, who yet continue greatly ignorant of the truth, or wholly opposed to it ; but we must receive it into our minds — we must give it a place in our hearts : " Let the ^^^ord of Christ dwell in you." o. It implies also, that we have our thoughts and meditations much upon the word of Christ. It is not suflicient, that we have some transient acquaint- ance, or intercourse with it, as we do with strangers, whom Ave entertain for a night ; but we are to let it dwell in us — taking up its abode, as a constant inhabi- tant. " Let the word of Christ d-.vell in you." Agrec- i\ble to this, was the word of God by Moses, Deuis S E R M O N V. 63 xi. 18, 19, 20. " Therefore shall ye lay up these my -words in your heart, and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes. And ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liestdown, and when thou risest lip. And thou shalt write them upon the door- posts of thine house, and upon thy gates." This is to receive and entertain the y/ord as a constant guest, and intimate companion of our hearts. Again, The exhortation directs us, not merely to entertain in us some of the truths which Christ has spoken, or a partial and imperfect knov/ledge of his word ; but we are to let it dwell in us richly ; that is, copiously : having an extensive acquaintance with the doctrines, duties, and institutions, and v.dth parti- cular precepts, promises, and threatenings which it contains. Riches consist in abundance ; and to let the word of Christ d-,vell in us richly, implies a full and particular acquaintance with the scriptures : or, which is the same, such an acquaintance with them, as furnishes the mind with a rich variety of subjects for delightful and profitable meditation ; rules for di- rection, in all difficult cases, and of promises for sup- port and consolation in trouble. Therefore, Lastly, it is added, let the word of 'Christ dwell in you richly, ///«// %visdo77i ; or so as tofiavean accu- rate and extensive understanding of it, that we may be filled v/ith true wisdom and knowledfrc, in the tliingsof Ciod ; and derive ail that benefit IVorn it, Avhich it is calculated to give. This is doubtless the general import of the exhortation in our text. It is not suiBcicnt, that we receive the vrord of God into our houses, or pay only a transient attenliDUto ii:, at distant intervJs — nor yet, that our acquaintance with it bo partial, confined to a very few things, though 64 SERMON V. we might dwell much upon them ; nor would it answer the divine requirement, were our acquaint- ance with the scriptures to be ever so extensi^'e, if it consisted in little more than treasuring up the words in our memories, or understanding particular passages, without perceiving their conuection with the system of scripture doctrines ; but we must let the word of Christ dv/ell in us richly, in all wisdom, or understanding. In order to this, it is evident that much study of the scriptures, with patient, candid, and prayerful examination, is requisite. The II. Thing proposed was to offer reasons in suppoi-t of this duty ; or to show why we ought to let the word of Christ dwell in us richly, in all wisdom, as here explained. 1 . An obvious and sufficient reason is the com- «mand of God. This is plain, pointed, and often re- peated. It v/as given by Moses in the Old Testa- ment as in the passage just cited from Deuterono- my : " These words which I command thee this day, shall be in thy heart." They were commanded to learn and remember them, and to meditate upon them, day and night ; and so to digest and under- stand them, as to be able to teach them to their chil- dren, and all under their care. In the New Testa- ment, in addition to tlie express words of the text, wc lind God requires of his people, that they should be enriched with all knowledge, and to abound yet more and more, in knowledge and in .all judgmcnt.^ The apostle exhorts his brethren, Heb. vi. 1. " To leave the first principles of the doctrine of Christ, and go on to perfection :'* that is, not to rest satis- fied v.ith a partial acquaintance with the scriptures, or with a knoAvlcdge of the plainest things — the first principles ; but to become acquainted v.ith the whole system of divine truth, evt i the deep thing's of God, so faras^hese are revealed. SERMON V. 65 2. The reasonableness and importance of the duty enjouied m the text will appear, if we consider the character of Christ, who speaks, and the iraportanco of the subjects, upon which he addresses us in his word. He is the glorious Son of God, who has come forth from God, and is alone able to reveal him ; as he is in the bosom of the Father, and is perfectly ac- quainted with his mind and will, and in whom are hid all the treasures of wisdom and knowledge. Does it not, therefore, greatly become us to hearken to his voice, and to let his word dwell in us richly 1 Especially wh "/A we consider the import.Viit subjects upon which he addresses us — they are no less than the being and perfections of God, and all the im- portant truths of religion ; as the creation of the ■^vorkl — the creation and fall of man — the immortality of the soul — the resurrection of the body — a future judgment — and an eternal retribution to the saints, and to the wicked — the way of salvation, by a medi- ator — the work of the Holy Spirit on the hearts of men — our duty to God, and the Avay in which wc may become, in our measure, like God himself, and enjoy him for ever ! V/hat interesting subjects 1 Hov/ valuable, and how important to be known ! They are indeed the study of angels, who desire to look into these things ; and they have been the main study of the holy patriarchs, prophets, and apostles, and of all good men, in every age of the v/orld. 3. A compliance v/ith the injunction in the text, is necessary to a comfortable assurance of liopc. If the word of Christ dwell not in us, if we neglect to study it, or to meditate day and night upon the truths which it reveals ; and find our liiinds better pleased, and chiefly taken up with other things, we manifest a cor- rupt taste, and give evidence that we have no true regard to Christ, who speaks in his w6rd. Nothing is more evident than that what cur hearts are upon, wiil engage our earnest attention. What an ardent F 2 66 SERMON V, affection was manifested by David, and the saints of old, to every part of the word of Christ which they then had. Their language was. Oh, how I love thy iaw — it is my meditation all the day, my soul break- eth for the longing it hath unto thy judgments at all times — the law of thy mouth is better to me than thousands of gold and silver. But the word of God has been greatly enriched, since the time of David, If, therefore, we have the scriptures in our hands, and yet let not the word of Christ dwell in us richly, ^v'c manifest disaffection to the character of God, •and of the liaviour, and to the whole Y'.m of redemp- tion, ar/d the glorious things implied in it. Only in proportion, therefore, as we comply with the duty enjoined in the text, can we have a well grounded hope in ourselves, and adorn a profession of friend- ship to Christ before men. 4. The importance of complying with the exhor- tation in the text, appears from the consideration^ that the word of God is a peculiar mean of sancti- fication. This must be an interesting motive to every Christian. Christ prayed, that his followers might be sanctified through the truth, even by the word of God, vrhich is truth. We are taught, that the gos- pel worketh efiectually in those who believe. But in order that the word of God may be to us a mean of sanctification, it must be understootl, and received,, and dwell in us richly. Would we, therefore, grow in grace, we must grov/ in the knowledge of our Lord Jesus Christ, by an extensive and critical ac- quaintance with his word. An expansion of the jiiiind, by an increase of the knowledge of the truth, or word of Christ, m its various parts and connections, supplies the heart, with objects for the exercise of its affections ; and vtpon becoming thus enlarged, the soul is sweetly constrained to run in the way of th& divine com mandments . SERMON V. 67 5. The word of God is a rich source of Christian enjoyment and consolation. The habitual joy? which was possessed by the apostles and primitive Chris- tians, arose chiefly from a knowledge and belief of the truth of God's word. To those, in whom the word of Christ dwells richly, in all wisdom, it be- comes easy and natural, to teach and admonish one another, in psalms and hymns, and spiritual songs- singing and making melody in their hearts unto the I^ord. Under all trials and afflictions, a knowledge of the word of Christ supports them., and enables them to glory in tribulation, and bears up the mind, even in the nearest views of death. But no effect of this kind can be produced by the word of Christ, any fiuther than we become acquainted with the scriptm'es, inibibe the truth, and cause it to dwell in us. 6. We ought to let the Word of Christ dwell in us richly, in all wisdom, because it will lay a foundation for peculiar usefulness in the world. It will assist and enable us to diffuse light among those, with whom we are conversant. This is an important duty. Professing Christians ought to cause the light of truth to shine, not only by living according to it, but by diffusing instruction, in the way of conversation, and by teaching those under their care. Every Christian moves in a sphere of some extent^ and ought so to occupy it, as to embrace every occasion which may offer, for communicating divine knowledge, as far as possible, to those around him. The duties of a parent, and a master, particularly, include in them the instruction of those committed to their care.— There are opportunities in which all, in every station and situation, might communicate the light of the knowledge of divine truth to others, if they were possessed of it. But as it is erident we cannot communicate any thing, beyond the degree in which we pcssess it, the discharge of tliis duty, so €8 SERMON V. important, and so desirable to the benevolent, depends upon our compliance with the injunction iiythe text, to let tlie word of Christ dwell in us richly, in all wis- dom. In no other way can we be qualified, for teach- ing and admonishing one another, upon divine sub- jects, to profit and edification. 7. A thorough and intimate acquaintance with the word of Christ, so as to understand the system of truths Avhich it contains, with their connection and depend- ence, will be a great support, in times of apostacy, when many are liable to be carried about by every wind of doctrine, and to make shipwreck of fdith. But without this, there is no safety. We are in danger of being led away, by the error of the wicked, and the cunning craftiness of those who lie in wait to deceive. Even real Christians, who have some knowledge of the truth, unless the word of Christ dwells in them richly, in all wisdom, will be confused in their ideas of many subjects, and consequently be unstable, and liable often to change from one senti-^ ment to another, to the injury both of tbemselves and the cause. I would only observe further^ that each of the arguments now adduced is sufficient, of itself, to evince the great importance of the duty inculcated in the text. Indeed, the command in the text is sufiicient ; yet the other considerations now adduced, serve to exhibit the importance of a thor- ough knowledge of the scriptures, in various points of light, and are weighty motives to a diligent study of the word of Christ. What remains, is an application and improvement of the subject. 1. This subject administers reproof to all such, as have the holy scriptures in their hands, and yet suf- fer them to lie neglected ; and who continue igno- rant of the first principles of the doctrine of Christ, The duty now enforced, to let t/ie ivord of God chvcll S£RMOK V. 6^ in us ricfilit in all wisdom^ certainly involyes the study of it, because it involves a remembrance and love of the things which it contains ; a delight to meditate upon them ; ?<.nd to make them the frequent subject of reflection and conversation. Are there not many present then, to whom our subject brings reproof I Suffer me, my friends, faithfully to address the ques- tion to your consciences. Do you study the holy scrip-^ tures ? Are you familiar with the word of Christ ? Is it the great and daily business of your lives, to in- crease in the knowledge of it, that it may dv/ell in you richly, in all wisdom ? On the contrary, do not many of you treat it with almost total neglect ? Is it not the case with some of you, who have advan- ced into the middle, or decline of life, that your thoughts are absorbed, from day to "^lay, and from week to week, and even upon the Lord's day, by thte cares aUd pursuits of the worM — -the thoughts of your farms, merchandize, luxuries, diversions, and pleasures ? and that you are more delighted with these things, and make greater progress in the knowledge of them, than in the knov/ledge of the scriptures ? Is itnot al^o the case with many of you, v/ho are in youth, and in childhood, that your minds are more engaged in the various pursuits and amuse- ments of the world, than in the study of God^s >vord ? Though God has made you rational creatures, preserved you in life, surrounded you with blesshigs, put his v/ord into your hands, and given you oppor- . tunity, even from your early childhood, to know the holy scriptures ; yet have you not neglected them, and taken more pleasure in other studies, and other objects, even in vanity and folly ? Now if you admit the scriptures to be from God, and that they reveal a way of life and salvation, and testify of Jesus — his person, offices, and works, as it is presumed you do, after the abundant evidence which has been set be- fore you of their divinity, surely you must stand re- proved by our subject, ev^n at the bar of your qwix ro S E R M O N V. consciences^ as guilty of great impiety and ingrati- tude, and extreme folly 1 " And how can you escape, if you neglect so great salvation, which at the first began to be spoken by the Lord, and was afterwards confirmed by them that heard him, God also bear- ing them witness, both with signs and wonders and divers miracles and gifts of the Holy Ghost, accord- ing to his will."— Again, are not many of you, my brethren, who profess to be Christians, to be disciples, or learners, in the school of Christ, greatly deficient in the knowledge of his word ? Are you not guilty of in- . volving yourselves too much in the cares of the world ; so as to neglect reading and meditating upon the scriptures, and of losing a sePise of your depend- ence, and the importance of fervent prayer for divine teaching ? In consequence of this, are there not some of you, who, for the time, ought to be able to teach others, yet almost need, that one ehould teach you again, which be the first principles of the oracles of God? Are there not some also, who profess to be Christ- ians, and to love the truth, who yet say by their con- . duct, that they have no delight in it ? Who rarely open their bibles, except upon the Lord's day, and even then, with cold indifference, and a spirit of bon* dagc ? Who are backward to unite in Christian con- . versation, or conference upon religious subjects, not only at common times, but even upon the sabb.ith, in the interim of dl\ine worship; and are more for- ward to join v/ith, or at least to draw near and listen to those circles and groups of persons, who open- ly profane the sabbath^ by conversing upon the busi- ness, the news, andthe politics of the times, than to,listen to, or converse with those, v/hose delight is in tlie v/ord of God, and m the prosperity^of Zion ? And who, upon other days or evenings, if their brethren convene for socicd prayer, and to confer up- S E R M O N V. fl on the wdrd of Christ, and hear it opened and ex- pDim-Ied, are rarely or never present ; but, if per- sons of a very different description meet, and for very different purposes, will suffer no small obstacle to prevent their -attendance ? If this be \iiQ case with any among us, I would take occasion, from our text and subject, to exhort them, to relbitjtish their hope, and no longer to consider themselves Christians, or as having any pre- paralion of heart, to enjoy the kingdom of God I Let me ask such, what ground hare you to hope ? What reason have you to conclude, that you have been born of the vSpirit, and that you possess any true conform- ity of heart to God, or delight in his character, if you let not the word of Christ dwell in you, if you sel- dom read it, or reflect upon it, and are better pleased with the company and conversation of persons of loose moral sentiments, than of your brethren, or those who fear the Lord, thmk upon his name, and speak often to one another ? Surely you have none ! Be not, therefore, deceived. The tree is known by its fruit ; and the man, by whatever truly indicates his moral taste. The description given by the inspired psalmist of the godly man, as distinguished from tlie v/icked, is that " he walketh not in the counsel of the ungodly, nor standeth in the v/ay of sinners, nor sitteth in the seat of the scornful ; but, his de- light is in the law of the Lord, and in his law doth he meditate day and night." Let ail, therefore, whose character is greatly diverse from this, give up their vain confidence, and remember, that they carry in their foreheads the mark of the ungodly, who are like the unprofitable chaff, which the vv ind driveth away, and which the fue of divine wrath will con- sume. I add once more — our subject carries reproof to those parents, who neglect to instruct their children, in the knowledge of the truth, and to inculcate upon them the importance of prayerfully studying the- !r2 S E R M O N V. sciipfuresj for this end. The divine command is : '^ Thou shalt teacli them diligently to thy children^ and shalt talk of them, when thou sittest in thii\e house, and when thou walkest by the way ; when thou liest dov/n," — If parents neglect a prayerful daily reading of the scriptures, they have to answer for their own sins, and for the evil which their ex- ample brings upon their children. Let us then ex- amine ourselves. Do you who are parents teach your children, and all under your care, the import- ance of studying the word of Christ, with prayer, as they would have it dwell in them richly, in all wisdonn ? Do you teach them by example, as well as precept ? Do you daily read the scriptures in your families ? Do you call them around you, to hear the oracles of God, and to unite with you in looking up to your Heavenly Father, for divine teaching ? If you neglect this, you may be sure your children will discover your inconsistency, in teaching them to do it, and your wickedness, in neglecting it your- selves. Yea, you will probably feel the inconsist- ency, and soon neglect to inculcate, by precept, w^hat you deny by your example ; and the probability is, (awful thought !) that parents and children, in such case, M'ill go on together, in the neglect of the great salvation, till they meet at the barof their Judge ! To conclude ; I would urge iipon all, the exhorta- tion in the text : " Let the word of Christ dwell in you richly, in all wisdom :" for " blessed is the man, whose delight is in the law of the I^ord, and who, in his law doth meditate day and night. He shall be like a tree planted by the rivers of water, that bring- eth forth his fruit in his season ; his leaf also shall not witlier ; and whatsoever he doeth shall prosper. The ungodly are not so ; but are like the chaft' which tJie wind driveth av/ay. Therefore, the ungodly shall not stand in the judgment. — -For the Lord knoweth the way of the righteous ; but the way of the ungodly shall perish 1" Amen. S E R M O N VI. HE IMPORTANCE OF BEING ESTABLIS^IED IN THE TRUTH. HEBREWS XIII. a ■'l^e r.Qt carried about ivith divers and strange doc^- trinsa : for it is a good tfihrg that the heart be estab- lished ivith grace. ANSTABILITY, cither in the doctrines or practice of Christianity, is both sinful and dangerous. If the scriptures be the word of God, in v/hich all reli- gioustruths, of essential importance, arc revealed v/ith sufficient clearness, then all who, either through in- attention or prejudice, or any other means, admit erronenous ideas ; or who halt between two or many opirions, on any important points ; or who adopt first one sentiment and then another, accordingly as ' they meet with persons of different ways of think- ing, are criminal indeed, and in continual danger. A man who is thus of a wavering mind, ready to embrace every plausible error that presents, is 'fitly compared, by the apostle James, to a wave of the sea, driven with the wind and tossed. Such an one is unworthy of any confidence, and unlikely to ac- com.piish any thing valuable m the concerns of this life, but much more in the things of relieicn. It is G 74 S E R M O N VI. not iinccmmon, hcwevcr, to find persons of this description. Nothing is so absurd, or so contrary to the v/hole tenor cf scripture, but that, if it be sup- X:)orted with a fc"vy sophistical arp;uments, and an ap- pearance of zeal, it m ill find adherents, at least for a season, and till some other wind of doctrine shall blow. Even some of the most important truths of the gospel, such as the divine sovereignty in regen- eration — the universal and particular providence of Gcd — the complete divinity and humanity of Christ —atonement for sinners by his vicarious sufferings — justification by faith, without the deeds of the law, and many others, are embraced and rejected by some, almost as often as they heai- these subjects dis- cussed by persons of different sentiments. Nor are there wanting those who seem to imagine, that there is nothin'j- criminal or danp^erous in such instabilitv- They seem to suppose that it is not much matter what men believe^ even respecting the m.ost essen- tial points. That men vvho deduce totally dif- ferent and opposite systems of faith froin the Bible may be equally good Christians ; equally acceptable to God ; and ccnscquently, that it is immaterial which we fall in with, or hov/ often v.e change from one to the other. That we shall arrive safe at tlie haven of rest, however tossed to and fro in our passage, and drif en about, like a ship that has no anchor or rud- der. But, certainly, the language of inspiration is very cUfTercnt from this. Of very different import is the warning in our text : " Be not carried about with divers and strimee doctrines." Bhjsn?^ that is, sundry ; or many difTerent. ones ; embracing first one, and then another, without any stability. ^trany;e doctrines ; that is, (as the origin- al signifies,) such as have been unknov.ai, or not re- ceived by the church ; as persons coming from a distance, whom we do r.ot Imow, are cailed stran- p-crs. Thus the same word is rendered, Eph. ii. 19. '" Ye are no more siran^crs and foreigners ; but SERMON VI. 75 fellow cidzcTis with the saints, and of tho household of God." The apostolic injunction in our text there- fore is, to be steadfast in the faith formerly delivered to the saints, and all along- received by the church ; and not to follow the propagators of new and strange no- tions. This further appears to be the meaning of the admonition, not to be carried about with diver.'* and strange doctrines, from the introduction to it in the two preceding verses : " Remember them v.'hich hav^ the rule over you, v/ho have spoken unto you tlie word of God ; whose faith follow, considering the end of their conversation ; .Tesus Christ the same yesterday^ and to day, and for ever." To foilov/ nev/ and strange doctrines, stands in contrast with this ; and it is intimated, that to depart from the faith of the church, in Avhich they had been indoctrinated, would be practically saying, that Jesus Christ is not nov/ the same he once v/as. In the last clause of my text, the aposcle enforces his exhortation to steadfastness, by saying, " For it is a good thing that the heart be established with grace.** And he adds, " Not with meats which have not pro- fited them that have been occupied therein." On this we may remark, that teaching to expect justifica- tion, in whole or hi part, by the deeds of the law, and to observe the Jewish ritual respecting meats, and ether things, with that expectation, vras a nev^ nnd strange doctrine ; different from that delivered to Abraham ; and from the true import of the lav/ giv- en by Moses ; and that those who had lived under that dispensation, and had thus understood it, were never profited by their most punctual observances of it. This is agreeable to Rom. ix. 31, 32. " But Is- rael, which followed after the law of righteous- ness hath not attained to the law of righteousness. Wherefore ? Because they sought it not by faith, but as it were by the works of the law." And Chap. x. 4. " For Chiist is the end of the law for righteousness to every one that beUcveth," re S K R M O N VI. The last part of my text, taken in its conncctioi>» may be uncle rslood as implyinj^, that a principle of ^race in the heart is needful, and vnll have great in- fiuence to preserve one firm in tlie true faith of the gospel. But the doctrine of the text, designed now to be particiilurly illustvbted, is this ; That it i-'j an important duty, incnmb-cnt on the professors of Christianity, to be steadfast and unwa-. veriTvir, in the faith once delivered to the saints. 1:: is proposed, I. To ey-plain ■\vliat is implied in, or prerequisite to, ouj; bcin yion of truth, there co\ild be no such thing as trying doctrines, or knoAvinr^ what is truth. Nor shall we he satisfied and fixed what we are to believe, unlo.ss 've make the Avord of (iod our standard ; and submit, in all things, to its decision. If we make our im-. perfect reason, or our partial views and feelings, or the judgment of other racn, the standard, to the neglect of the holy scriptures, v.o shall never an;ive at any uniform and consistent conclusions respecting vclisrioirs truths ; but shall he constantly liable lo call SERMON VI. 77 evil g:ood, and good evil ; to put darkness for light, and light for darkness. And if, in any instances, we find tiie truth, vv-e shall be constantly liable to relin- quish it for error, through the want of a perfect and unvarying standard. 2. We must be thoroughly acquainted v;ith our standard. And here the subject we considered in the morning comes in to our assistance. TVe must let the word of Christ dwell in us richly in cdl roisdovi. All necessary divine truth is contained in the word of Christ, or in the scriptures ; and every thing advan- ced is to be tried and proved by that. " Prove all things,'* says the apostle, '^' hold fast that which is good." But how can we prove or ti*y all things, and know what to hold fast as good, or true ; and what to reject as evil, or false, unless we are well acquainted with the standard, and know how to use and apply it ? 3. In order to be established and steadfast in the truth, amidst surrounding errors, and the cunning of those who study to deceive, it is requisite, not on- ly that we be acquainted with the general contents of the scriptures, but with the system of doctrines they contain, in a particular manner. We may find that particular doctrines are contained in the scriptures, but v/hen we see their connection with and dependence upon each other, and that to re- ject one, is in effect to discard the v/hole, we are thereby greatly strengthened in the truth, and guard- ed against the most plausible arguments v/hich can be brought against particular parts. How important therefore, is an acquaintance with the analogy or pro- portion of faith ? or the system of doctrines contained in the scriptures, in times of apostacy and errors, when various winds of doctrines blow, and many are carried away, making shipwreck of faith ? With- ©ut this, there is no safety. G 2 f 8 S E R M O N VI. Even real Christians, so long as they arc confuseti in their ideas, and have not a clear view of the system ©I scripture doctrines, are liable often to change from Oiie sentiment to another, and have the appear- ance of instability, to the injury of themselves and the cause. 4. As a means to continue steadfast and unshaken in the truth, it is important that we, as much as pos- «iblc, avoid men of corrupt minds ; whose object it is to pervert the scriptures, that they may build a svstem cona:enial to their own corrupt taste and de- sires. Here thousands have lalicn a prey to tne ad- Tersary of souls. To associate with those w^ho dc- nv and oppose the truth, and hearken to their words, with a kind oi'ivillingnesa to have them true, because -wc delight not in the truth of God, is to place our- selves greatlv in the power of the tempter, and provoke God to give us over to blindness and hard- ness, to believe a lie. Hcn©c it is that we are so often warned of the wiles of the adversary, cautioned against deceivers, and directed to associate and con- verse v/ith those who love the truth. This leads me to observe, 5. That a most essential and important requisite to our being established and continuing steadfast and unshaken in the truth, is a firhicilile of grace in the heart. The importance of the heart's being established with grace, in order to the mind's becoming settled in the belief of the truth, and continuing in it, will appear from the following considerations. 1. Grace in the heart will naturally influence tiie mind to enquire after the truth. Divine truth is food to the gracious mind. It longs for it with the keenest appetite and relish. Thus, as David did, every gracious heart longs for the word of God, and prizes it more than thousands of gold and silver. SERMON 2. Grace in the heart, in proportion ss it reigns, des- troys if.o:,o things which lead men toavoi-:l the light. The coriupt appetit-^s, lusts, ?.nd passions of men, render ihera opp.o5ith the svsten> of gospel truth, was one princi])al end for which the word of God, and a preached gospel were given. The scriptures not only in many places exhort and com- mand us to be settled and steadfast in the faith, but a principal end of giving the word, and especially the institution of a preached gospel, v/as to settle and establish men in the truth, and keep them from fatal delusions. Thus we are told, Eph. iv. 11,12. " And lie gave some apostles, and some prophets, and some evangelists, and some pastors and teachers, for the perfecting of the saints, for the v/ork of the min- istry, for the edifying of the body of Christ :" and ver. 14. " That we henceforth be no more chiidr&n, tossed to and fro, and carried about with every v>'ind of doctrine, by the sleight of men, and cunning crafti- ness, v/hereby they lie in wait to deceive." Now, certainly, that which God not only requires, but for the attainment of wdiich he has given such ample means, must be a matter of high importiince. And if any, through a neglect or an abuse of those means, fail of attaining this end, tlicy must be without excuse before God. 3. To be established and umvavering in the doc- trines of the gospel, is the Christian's excellency and lionor. Every unestablished a.nd wavering Christian, if any such there can be, inay be addressed in the vrcrds of Jacob to Reuben, his first born : " Unsta- ble as vv^ater, thou shall not excel." There can cer- tainly be no strength or excellency in instability ; there can be nothing in it but weakness and meanness. On the contrary, to be established in the truth, and to contend earnestly for the faith once delivered to the saints, in the spirit of meekness, is rn excellence in SERMON VI. 83 the character of the professing Christian. It was so considered by the apostle Paul ; vvriting to the Colossians, he says, " Thoui^h I be c.bsent in the ilesh, yet am I with you in the spirit, joying* and be hoidintj your order, and the stcadfast?iess cf iiour faith in C/irisi. As ye have therefore received Christ Jesus the Lord, so walk ye in him ; Rooted and built up in him, and stablished in the faith, as ye have been taught." Hear also to this purpose, tl\e words of the apostle John, in his short letter to the elect lady : " I rejoiced greatly that I found of thy children walking in the truth, a.s we have received a command- ment from the Father.'* And again, in his epistle " unto the well-beloved Gains, whom," says he, " I love in the truth. Beloved, I wish, above all thmgs that thou mayest prosper and be in health, even as thy soul prospereth : For I rejoiced greiitly when the brethren came, and testified of the truth that is in thee, even as thou \valkest in the truth. I have no greater joy than to hear that my children walk in the truth." 4. To be steadfast in the Christian faith, is neces- sary in order to grov/th in grace. Says the apostle to the Ephesians, in a passage partly forecited, " That we henceforth be no more children. — But speak- ing the truth in love, miay grow up into him in all things, v.hick is the head, even Christ." While un- stable as water, and ready to change Avith every wind of doctrine, v/e shall be so far from growing up into Christ in all things, as the head, that we shall m.ake no progress in grace, or in the divine life. Persons who are continually changing from one opinion to an- other, are like trees or plants, v/hich, being often transplanted, have not time to take root, and grow, iMid bear fruit, let the soil be ever so good. Lastly, to receive the tiTith, and persevere in it, that is in a hriii belief of the essential doctrines of the U S E R M O N VL gospel, is necessary in order to the salvation of me:i. *' Kc that endureth to the cud bhril be saved. To them v/ho, by patient continuance in well doing, seek for glory, and honor, and immonality, eternal life : But unto them that are contentious, and obey not the truth — -indignation and wrath, tiibulaiion and an- guish ;" in " the day cf vv-ijath, and revelation of the righteous judgment of God." Thus I have attempted what >vas proposed. With respect to v/hat is implied in, or prerequisite to, our being established, and continuing steadfiist and un- shaken in the faith, it has been observed, that wc must submit to the Avcrd of God, as the standard for the trial of c^cry doctrinc' — that we must be thor- oughly acquainted with that standard- — that v/e must be acquainted, not only generally v, ith the scriptures, but particularly with the several parts of that system of doctrines which they contain— that we must, as much as possible, avoid men of corrupt minds, not -eouPid in the faith, v.diose object is to bring down the W'ord of God to their erroneous feelings and ways — > Lastly, and very especially, that the heart must be established with^ grace ; implying a readiness to re- ceive the truth in love. The truth of the doctrine, and importance of the duty, we have argued — From the express command of God — and from the considerations, that this is one principal end fcr which the scriptures and a preached gospel were given — that a compliance is the Christ- ian's excellency and honor-^that it is necessary ti> grov/th in grace, and to any comfort in religion ; and that to receive and abide in the truth is absolutely requisite in order to fmal salvation. IMPROVEMENT. 1. We infer from tins subject, that being unstable, doubtful, or erroneous, respecting the great doctrines of the gospel, is a very strong evidence that a man has no grace ; or that his heart is not right with God* SERMON VI. 85 John vii. 17. " If any man will do his "will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." 2. We may hence learn not to wonder, that there are so many who are carried away with false pro- phets, who are zealously propagating very erroneous opinions. Nothing less can be expected, concerning such as make not the word of God their study, and their standard ; but instead of it, set up their own reason, blinded by corrupt passions, or the fallible opinions of men, as their guide in religious matters ; concerning such as associate with those who are de- voted to infidelity, or to loose principles — or concern- ing any who are under the dominion of a wicked heait. 5. Lei us hence learn to make the word of God the rule of our faith and practice. Let us endeavor rightly to understand the holy scriptures, which are able to make us wise unto salvation. Let us earnest- ly seek to God for the guidance of his good Spirit ; and for an honest and good heart, to disrelish error, and love the truth. Let it be your labor and care, my brethren, to attain these things. • To assist you in this, is one great object of all my public labors and discourses ; but with a more particular view to this, I purpose, by divine leave, to address to you a series of sermons upon some of the leading doc- trines of scripture, in their connection ; and hope to enter upon them the next Lord's day. I ask your prayers for divine light and teaching ; and that we may all receive the knowledge and love of the trtiti), that we may be saved. Amen. H ^ I SERMON VII.* SELF-EXAMINATION. 2 CORINTIilANS XIII. 5. Examine yourselves^ tvhether ye be in the faith ; firove your own selves : knoiv ye not your own selves'^ how that Jesus Christ is in you, except ye be re- probates ? rr^ -^ ' X O be in the faith, is to be the subjects of a true faith in Christ, or a principle of true religion. And it is important, my brethren, that we should be pos- sessed of this principle, and that we have a know- ledge of it : for whatever our hopes and professions may be, if we are not in the faith, or which is the same thing, if Christ be not in us ; i. e. by his Spirit ;. or foiined in us, we are in the language of the text, reprobates ; i. e. counterfeit, adulterate, or unsound and insincere Christians : mere pix)fessors, who are not ovvned or accepted of God. The term reprobate, and the phrases, examine yourselves, ^xiA prove your own selves, are figurative, taken from the practice of goldsmiths, who try and * Delivered at a lecture preparatory to the sacrament of tlie Lord's Suppei', August 2, 1604. 88 SERMON VII. prove the gold presented to them ; the weight C>f it by the scale, and the purity of it by the fire. And as reprobate metals are of no value, so professing Christians, who have riOt the grace of fidth in tlicrn, more precious than gold that is tried, are unapprov- ed of God, and rejected. One expositor supposes, that the . term reprobatg implies the same thing as castaivay^ as the v/ord in one place is rendered ; or being given , over to judicial blindness. And the remark, and the application he makes of it, are in the follov/ing v»^ords : " The apostle here useth a very close argument, to put them upon a search into ^^their own hearts and states, to see if they could find Christ dwelling in them ; for other- wise, (considering their long profession, and the revelation of Christ to them) it would be a ground of fear, that they were such as God had cast off for ev- er. However as to their present state^ they had no ground to conclude better, whatever mercy God might afterwards show them. Men's sitting and con- tinuing so long under the means of grace, and an outward profession, without a saving knowledge of Christ, is not indeed an infallible sign that he, who formed them, will never show them any favor ; but there is very ^reat presu?)ifitio72^ that it Vvdll be so with such." And to such a general application of the phrase, I have no objection. For while it is true, as I have stated, that as reprobate metals are of no val- ue, so professing Christians, who have not the grace of faith, are worthless, and are at present unapproved of God, and rejected. It is also true, that there ia great reason to fear of such, far greater than of most others, that they Mill never be the subjects of mercy, but will be left to a reprobate mind, or judicial blind- ness, and perish ; and that, not only because the sins of such are peculiarly aggravated, but because it appears from fact, to be very rare, that persons, who once settle down upon a false hope, are ever brought ©ff from it. SERMON VII. -83- By the exhortation m the text, the apostle advised the Corinthians, instead of enquiring alter the proof of Christ in him, to examine whether they were in Christ themselves ; intimating to us this truth, that they are usually most backward to examine faithfully the state of their own souls, who are most forward to enquire critically into the spiritual state and condition of their brethren. " You seek a proof of Christ in me," says the apostle, but he adds, as a more proper line of con- duct for them, " Examine yourselves, v/hether ye be in the faith ; prove your own selves ; know ye not your own selves, how tlrat Jesus Christ is in you except ye be reprobates ?" There are weighty and important reasons, to sup- port this exhortation, in application to all professing Christians. I. It is practicable. It may be known by us, whe- ther we are in the faith. If we are not, we certainly may know it ; and if we are, assurance of it is attain- able. Many seem practically to declare, that they can determine what other people are ; whether they are in the faith : and in. some instances, indeed, a very probable judgment or opinion, may be form- ed : but surely, persons must be under much better advantages, to prove and ascertain, what they them- selves are. Certain knowledge cannot be had respecting others, but of ourselves it may. Of others we judge, only by their fruits ; if these are bad, avc may know indeed,, that the tree or heart is bad ; but external faiits may appear to be good, ininany instances, where the heart is not, and we may be deceived. Bat Avith re- spect to ourselves, we can judge of our internal exer- cises and motives of action. That we may know whether Christ be in us, and that an assurance of a personal interest in Christ is. attainable by Christians, is evident from the history H 2 90 SERMON ^'Ir. we have in Scripture, of particular saints. It ap- l)ears to have been a common attainment. Noah, Abraham, Isa.x, Jacob, Moses, and others, were as- sured of the divine favor, by express revelation. Job said, " I know that my Redeemer liveth, and that I shall see him for myself, and not another." Christ informed his disciples, of the certainty of their saiva- tion ; and said that he did this to the end, that their joy might be full. The apostle Paul said, " I knov/ whom I have believed, and I am persuaded that he is able to keep that v, hich I have committed to him, against that day." It would be endless to notice all the places, in which the apostle speaks of himself, in the lan- guage of full assurance. That assurance is attainable by Christians, is evi- dent also, from the nature of the covenant of grace \ ;^nd God's declared end, in the ordering of it. The covenant is ordered in all things and sure. Thd promises are full and often repeated, and exhibited in various ways ; and there are many witnesses, and many seals ; and God has connrmed it with an oath. His design in all this, he assures us, is that the heirs ef the promises may have an undoubting hope, and full joy, in an assurance of their future glory. " Where- in," says the apostle, " God, willing more abundantly to show unto the heirs of promise the immutability- of his counsel, confirmed it by an oath ; that by two immutable things in wdiich it was impossible for God to lie, we might have a strong consolation, who have fled for refuge, to lay hold on the hope sot before us." But all this would be in vain, as ta gi\ ing strong consolation to the saints, and a hope of future glory, if a knowledge of their being inter- ested in these sure promises were not in ordinary cases attainable. However sure the divine promises. >nay be, yet they cannot give strong hope and com- fort, to any particular person, unless he has evi- dence that they are made to him. And in vain is S E R M o N vii; n provision made in Christ, that believers might be made perfect, as to the crmscience^ as signified by the apostle, in his Epistle to the Hebrews, if assur- ance of freedom from the guilt of sin is not attain- able. I only add, that Christians are expressly com- manded to know their state ; to give diligence to the full assurance of hope ; to give all diligence to make their calling and election sure ; and in the words of our text, it is spoken of, as an argument of something very blameable in Christians, not to know ivhether Christ be in them or not. " Know yc not your own selves, how that Christ is in you, except ye be reprobates ?" This then is a consideration, which shows the reasonableness and importance of the command, to examine ourselves, whether we be in the faith, viz. that it is practicable. It 7nay be known by us, whether we are in the faith. A full assurance of hope is attainable. II. A knowledge of our state, so as to have a rational confidence, can be obtained in no other way. Some have imagined, that persons may have a knov/iedge of their state, and be assured that they, are in the favor of God, without any particular examination, or bringing their affections and exer» cises to any test, to /irove them. They suppose that they may know that they are the children of God, by the Spirit of God, witnessing with their spirit, by some special impulse, or by ap- plying some text of scripture to them : as, " Be of good cheer, thy sins be forgiven thee" : or by some dream, in which the Saviour seems to come to them, and speak comfortably to them ; and in various other si milar way s . But a confidence of being in the faA'or of God from such grounds, is a wicked presumption. Whert persons appear to be confident in this way, and on such a foundation, it is a very strong evidence that 92 SERMON VII. they are unacquainted with their hearts ; have never seen the plague of them ; and are yet in the gall of bitterness, and in the bond of iniquity. As it is necessary to possess faith, a faith which works by love, purifies the heart, and overcomes the world, in order to justification in the sight of God ; so to be rationally assured of our justification, we must, by careful examination, and proving ourselves, find the evidence of such a faith, in the genuine fruits and cfPects of it. On the supposition that we have a true faith, and a saving knowledge of Christ, yet we can- not know that we know him, or are savingly united to him, only by careful self-examination, and proving our ownselves, by the test which he has appointed- Vv ithout this, a conclusion that we are the children; of God, is mere presumption. III. In this way, and in this only, i. e. by careful- ly examining and proving ourselves, can we gain satis- faction, as to our preparation for attending on the special and sealing ordinances of Christ's house. It is not required, indeed, that persons should refrain from an attendance on these ordinances, 'till they have obtained an undoubting knowledge, that they are in the faith, and the true children of God. But it is certain, that a preponderating, or prevailing hope must be obtained ; and how can this be obtained,, without examining and proving ourselves by the word of God ? Particular self-examination is incumbent on Chris- tians, also, who have been long established in their hope, with respect to such a particular occasion ; the nature, import, and design of the ordinance, and their ov,n present and actual preparation to attend upon it- ** Let a man examine himself," says the apostle, " and. so let him eat :" i. e. let him come after a careful self-examination has given him a fresh view, of- the design of the ordinance ; ah cncreasing desire for communion widi God;, and his people therein j and a SERMON VII. 91 hope of his own preparation to come, discerning the Lord's body. IV. Without a compliance ynth the exhortation, to examine and prove ourselves, and in this way obtain- ing a comfortable, %veii-grounded hope cf our accept- ance with God, we cannot receive comfort from the promises, nor in so free and filial a manner approach the throne of grace, and have communion with God in his ordinances, even on supposition that we ari^ real Christians. As the hope of the Christain is of a purifying na- ture, and is as an helmet, and as an anchor to thfe soul, so in such degree, as the assurance of hope is attained, may we expect there will be an increase of animation and comfort, in all divine ordinances. This day, my brethren, and the remainder of the present week, are a very proper time, for the prac- tice of the duty inculcated in the text. If we are expecting the next sabbath, to partake of the symbols of the body and blood of the Son of Ciod, thereby professing ourselves to be in the faithj and that Christ is in us, the hope of glory, it be- comes us to remember the divine direction, " Let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh dam- nation to himself, not discerning the Lord's body.'' And if any of us are not expecting to do this, not being the professed friends of Christ, it becomes such to examine, whether they are his friends or not ; to prove and know themselves, whether they are in the faith ; and not let so important a question lie undecided and neglected, as whether they are qualified to observe the command of tte Saviour ; that last and dying command to all his true friends, " this do in remembrance of me ;" a command and institution, given with a special view to the comfort tmd quickening of his people. With a des;re to ^4 SERMON VII. quicken my own mind, and yours, my brethren, and to assist, by the blessing of God, in the performance of the duty enjoined, suffer me to add to what has been ah-eady suggested, the following things. 1 . In examining and proving ourselvesv it is im- portant that we bring ourselves to the right test, and that is the word of God. Let us compare ourselves with the scriptures, and not with our brethren,, to judge of ourmoral state. Many seem to adopt the latter as their test. They compare themselves with their neighbors, and not with the scriptures, and the example of Christ. They look to the conver- sation and walk of professing Christians, and if they find it externally as lax as their own, they seem to feel «afe ; at least a greater safety, tlian if it were otherwise. And as such are willing to have the standard as low as possible, and feel safe in propor- tion as others depart from the path of duty, they are prepared, to watch the conduct of their brethren and neighbors, with a critical and partial eye ; and even to hearken to slander and detraction, and lend a help- ing hand. This is not only the practice of a great number of persons, who make no pretensions to re- ligion, and who take a peculiar pleasure in getting something against those who do \ and in reporting it with exaggeration ; and who in their social visits make this their whole employ, and seem to be de- delighted with nothing else ; but it is too much the case, with some professing Christians, that, like the Corinthians, they seek a proof of Christ, in their brethren, rather than in themselves. And their fa- vorable conclusions of themselves, are drawn rather from comparing themselves with ethers, than the word of God. Let us bev^are, my brethren, of such conduct. Let us seek rather to know ourselves than others, and let the word of God be the standard. For the testimony of the apostle is, that they " who SERMON VIL di* measure themselves by themselves, and compare themselves among themselves are not wise." 2. In examining and proving ourselves, with a view to know our state, and attain to an assurance of salvation, let us be careful to understand the nature of Christian assurance. Let us remember that the highest, or most full assurance, is consistent with great i-emaining corruption, and a deep and affecting sense of sin andvileness, and is always accompanied with such a sense. Though there must be evidence ofaworkof sanctification, being begun in the heart, in order to an assured hope of salvation, yet it is not necessary to such a hope and confidence, that we should suppose sanctification completed, or that we should have a high opinion of our spiritual attain- ments, or feel that we are eminent Christians. A person may have an assured hope of salvation, and yet at the same time have a very low opinion of him- self, and be deeply affected with a sense of his vile- ness, and low attainments in grace; and view himself as among the least of God's children, and not worthy to be niunbered among them, on account of the weakness and imperfection of his graces : and this is ordinarily the case. And when there is a different appearance in a person, it is a strong sign that he is deceived, and that his assurance is a presumptuous one. 3. In looking for marks of grace, and evidences of being in the faith, and entitled to eternal life, let US look to those things which are distinguishing, and which are not common to true Christians, and to hy- pocrites. There are m^iny things, possessed by all real Christians, whieh are also very often possessed by hypocrites. Though the want of these, therefore, is evidence against a person, and ought to be set down as such, yet the possession of them is no e^d- dence in his favor. For instance, a strict attend- n SERMON VII. ance on the external duties of religion, this of itself, is no certain evidence that we are in a state of grace, but the want of it, is full evidence that we are not. I will here, by way of specimen, mention two or three things, which it is very important we should pay particular attention to, in order to prove and know our-own selves, and whether Christ be in us. (1.) Love to the brethren. This is particularly pointed out in scripture as an evidence of grace. Says the apostle, " We know that we have passed from death to life, because we love the brethren." Let us try ourselves, therefore, by this, Let us, my brethren, examine whether we love the children of God ; and whether we have a complacency in them, on account of the image of God, which is renewed in them. We profess to love the people of God ; but do we love in word only, or in deed and in truth ? Says the apostle, when pointing out a way to attain assurance, " My little children, let us not love in word, neither in tongue, i. e. in profession only, but in deed, and in truth. And hereby we know that we are of the truths and shall assure our hearts bC" fore him." Let us examine ourselves, my brethren, whether "we have this ground of assurance, that the love of God dweileth in us. With a view to this, suffer me to put a few ques- tions to your consciences and my own. Are you willing to communicate this world's goods to your brethren, as they, by the providence of God, ha-^e need, and you have ability ? Are you willing, when a brother is slandered and abused, in respect to his reputation, to speak for him, and support his good name, frowning upon backbiters and tatlers ? Do you love the brethren so well, that when any of them neglect plain duty, or transgress plain commands, and walk unbecoming their profes- sion, you can go to them, and in *. spirit of meek- SERMON VII. 9i ness 5 endeavor to restore them even when you have reason to fear that it will not be well received, but may- make them your enemies ; and when you know that it Avill bring an odium upon you, and a charge from the world, and perhaps from some of your brethren, of being precise and superstitious, and intermeddling with that which is not your business. Yea, do you love them so well, that when all other steps have been taken without effect, you can hold up your hand, to cut them off from the communion of the visible Church, and treat them afterwards with a peculiar neglect, refusing all such intercourse v/ith them, as may look like complacency in them, or de- siring to associate with them ? If we can do this, my brethren, we m.ay hope that we love, not in word onlv, but in deed and in truth. But if we cannot do this ; if we can see our brother have need, whether temporal or spiritual, and not open our bowels of com- passion to him ; if we can open our ears to back- biters and slanderers, or assist in spreading the tale of scandal ; if we can suffer sin upon a brother, and not reprove him in any wise ; and where incorrigi- ble, can through fear of opposition, or trouble, or reproach, refuse to cut him off, and treat him with neglect, where is the evidence of our love to him ? Surely there is none at all. We act an unfriendly part to him, and that contrary to our most solemn vows. And how in such case dwelleth the love of our brother, or the love of God in us ? If this point of trial, viz. love to the brethren, and the proper ex- pressions of this love, were thoroughly understood, and faithfully applied to themselves by professing Christians, many, it is to be feared very many, vfould ^ce less reason to think favorably of their state, than they imagine they now see ! (2 ) Love to the word. It is essential to the true -children of God, to love his word ; to delight in di- vine truth \ and to desire " the sincere milk of the I 58 SERMON VII. word." They take the word of God for their heri- tage. Their language is, as expressed by the inspi- red Psahiiist, " Oh, how love I thy law ! It is my meditation all the day. How sweet are thy words to my taste, yea sweeter than honey to my mouth I Thy testimonies have I taken as an heritage for ever, they are the rejoicing of my heart." Let us examine, therefore, whether we thus love God's word. Do we take it for the man of our coun- sel ? Do we delight to meditate in it, day and night, and find it as sweet food to our souls ? (3.) A respect to all the divine commands. " If ye love me," says Christ " keep my commandments. If a man love me he will keep my words." The children of God view all his requirements as reason- able, and desire to obey them. To live in the allow- ed and habitual neglect of any, is inconsistent with having the love of God. Chistians, it is true, are im- perfect ; but their imperfection consists in the de- fective manner, in which they perform duty ; and in such sins as are the effect of sudden temptation, or of their inattention to examine what, in particular cases, their duty is, and not in the known and habitual prac- tice of any sin. The apostle testifies, that" Whosoever offendeth in onefioint^'' i. e. allowedly and habitually, " is guilty of all." By such offending he shows himself destitute of love to God. Agreeably to this, is the prayer of David in the xix Psalm, that God would not suffer presumptuous sins to have dominion over him : to which he adds, " then shall I be upright," i. e. in a state of acceptance with God : implying that other- wise he should not. It is important, therefore, brethren, that in proving ourselves, this day, and this week, we should examine whether we do not live in the allowed and habitual, or frequent practice of some known sin. If we dp, whatever other marks we may imagine we discorer S E R M O N VII. 99 in our favor, this v»dll prove that we are reprobates, or linsound, insincere professors. I only add, that in proving ourselves, v/hether Christ be in us so that we are his, and interested in his salvation, the great point to be determined is, whether we have the Spirit of Christ. Says the apos- tle, " If any man have not the Spirit of Christ, he is none of his." But what is the Spirit of Christ, in opposition to the spirit of the world ? It is a spirit of humility, of meekness, of gentleness, of forgive- ness, and mercy. Let us examine, therefore, whether we possess, and exercise these graces; whether we have " re- ceived of Christ's fulness, and grace for grace." Are we meek and lowly, ready to give to all their proper place ? Are we patient under injuries, long- suffering, ready to forgive, and to render good for evil, and to " overcome evil with good ?" If we are not, but are haughty, revengeful, unforgiving, and unmerciful, we are not the children of our Father in heaven, neither have we the Spirit of Christ. As to a forgiving spirit, Christ has given it to us, both as a negative and positive evidence in the case. He expressly teaches us, that if we are of such a Spi- rit, it is a sign that we are in a state of forgiveness with God, and that if we are not of such a spirit, v/e are certainly not forgiven of God. And ho has ta- ken care that we. should always bear this in mind, by teaching us to pray, " Forgive us our debts, as we forgive our debtors ;" adding, " For if ye forgive men their trespasses your heavenly Father will also forgive you : but if ye forgive not men their tres- passes, neither will your Father forgive your tres- passes." Be exhorted, therefore, my hearers, to attend to the duty enjoined. It is important, as appears not only from what has been suid, but from various other considerations too numerous to mention. Let n.e barely remark J that it is important we should examine 100 S E R M O N VII. ourselves, because Ave are liable to be deceived, and because vr e know many others are deceived, through unfaithfulness to themselves ; and thus p;o on to de- struction, with a lie in their right hand. Unhappy- mortals ! Wretched condition ! How dreadful to be deceived, and to have the '• hope of the hypocrite, wliich shall perish, and be as the giving up of the t-host 1" Peculiarly important is the duty to real Christians. It is a great advantage to tliem. Careful seli-exam« inalion, and bringing themselves to the test of God's %Yord, serve to show them their dependence, their deiicieaticy, and their need of divine assistance ; and excite in them an ingenuous shame and godly sor- row, for their short-comings in duty. " The lavv^ of the Lord is perfect, converting the soul :" and it is important for Christians to make this use of the law ; to bring themselves to it ; and to learn their deficien- cy, and need of going continually to Christ. ' Hence also, w^e see the advantage of self-examina- tion, as preparatory to the celebrating of the sacra- ment of the holy supper. We thus see and realize •^yhat vre want, and what Christ is. Let us all, in view of the deceitfulness and wicked- ness of our hearts, and the need of divine help, ad- dress ourselves to God, in the words of the Psalmist, « O Lord, who can understand ids errors ! Search me, and know my heart : try me, ar.dknow my thoughts. And see if there be any wicked way in me, and lead me in the way everlasting." ■U4Eigpe^ii!L<^m BcnMEvaa SERMON VIII. saikt's reward. HEBREWS XL 26. For he had reafiect unto the recoin/iense of the reivard. M^ OSES, to whom the apostle refers, was a true believer in Christ, as the expected Messiah, and by his fortitude and perseverance in the midst of afflictions, and in view of the most ahuring temptations, he gave a proof, that " this is indeed the victory, which over- cometh the world, even our faith.^^ This appears from what precedes, and follows the text. " By faith Moses, when he was come to years, refused to be called the Son of Pharaoh's daughter ; choosing rather to suffer affliction with the people of God thaii to enjoy the pleasures of sin for a season ; esteem- ing the reproach of Christ greater riches than the treasures in Egypt." Such was his faith in the Messiah, who was to spring from the seed of Abra- ham, and be a Saviour for sinners ; and such was his view of the glorious character of God in him, and desire to enjoy him, that he considered the heav- iest contempt, derision, and persecution, which could be inflicted upon him for his faith in Christ, as unwor- thy of notice, in comparison with the hope set before him — ■" for he had respect unto the recompense of the 1 2 102 SERMON VIII. reward." With an eye of faith, he looked off from all the riches and allurements, which the court of Egypt held out to him, on the one hand, and looked beyond ail the temporal hardships, which were threatened him, on the other, and was supported and animated by the immortal crown of glory, which he realized as reserved for him in heaven. This is the character of the faithful in every age. Every child of God, according to his measure, rises superior to the frowns and flatteries of time and sense, fixes an eye upon the mark of the prize of the high calling of God in Christ Jesus, and by the victory of faith, overcometh the world. In discoursing upon the text, we may in the I. Place, remark, that there is a glorious reward held up to the saints, which will abundantly re corn- pence for all their afflictions and sufferings in the. cause of Christ. II. Consider the nature of the reward, or in what it v/ill principally consist. III. Show what is implied, in having respect ta- it. And, • IV.^ Show, that the reward bestowed, implies no- thing inconsistent with the doctrme of grace. I. We remark, that there is a glcrious reward held up to the saints, which will abundantly rccom- pence for all their afflictions and sufferings in the cause of Christ. The children of God have their way thick set with evils. The way of religion is the way of the cross. Christians are often involved in great distress and aliliction, for their adherence to Christ and his cause, being despised and persecuted for righteousness' sake. Many, in one age and anoth- er, have had trial of cruel niockings and scourgings, SERMON VIII. 103 of bonds and imprisonments, have been stoned, sawn asunder, slain with the sword, have wandered in de- serts, mountains and caves of the enrth, being desti- tute, aiRicted, tormented. But verily, there is a re- ward. Notwithstanding the opposition of Satan and; the world, there is a glorious reward held up to the saints, the view of which animates them in their course, and will abundantly recompence for all the afHictions and crosses, to which they can be called for religion. Tliat saints will be rewarded, and that according to what they do and suffer for Christ and his cause, will appear by reciting a few passages of scrip- ture. Saith the psalmist, " The righteous shall re- joice, verily there is a reward for the righteous.'* Saith the apostle in the context, ''He that cometh unto God, must believe that he is, and that he is a rewarder of them that diligently seek him." Christ himself, in his epistles to the seven churches of Asia, promises eternal life, under various forms of" expression, to those who should overcome the temp- tations and persecutions af the present life. And to his disciples, when on earth, he said " Blessed are they who are persecuted for righteousness' sake'*^^ — great is their reward in heaven. Let us there- fore in the II. Place, consider the nature of their rew^ard, or in what it will principally consist. We may remark in general, that the reward, which will be bestowed upon the saints, will consist in their being made perfectly happy in heaven, with an holy and heavenly happiness. It can, therefore, be relished and enjoyed only by holy beings. Its sources, to the unholy and selfish, could they have access to them, would give no satisfaction, but be sources of pjAn. Much might be said respecting the nature and fulness of their happiness — a few particulars only, can be suggested at present. 104 SERMON VIII. One thing implied in the reward, or happiness held up to the righteous, and in which it will greatly con- sist, is their being freed from the body of sin, and perfectly conformed, according to their measure, to the holy character of God. To see God, the Medi- ator, and be made like him, is the object of the Christian's hope, and his strongest desire. " Be- hold," saith the apostle, " Now are we the sons of God, and it doth not yet appear what we shall be ; but we know, that when he shall appear, we shall be like him." This conformity to Christ, or being made like him, he speaks of, as the greatest joy and hap- piness, they could aspire after. Nor is there any inconsistence, in considering perfect holiness, or de- liverance from all sin, to be held up as a reward, and an animating encouragement, to those who love holi- ness, and really desire to increase in it, for its own .sake. We are authorized so to consider it, by Christ himself. He has expressly promised it, as a reward, to those who are righteous — to those who hunger and thirst, or have any direct desire for it. " Blessed are they that hunger and thirst after righteousness, for they shall be filled :" that is, filled with righteousness, or made perfectly holy, accord- ing to their measure, and their desire. Nothing held up as a personal reward, would be considered as de- sirable, or as a happiness, by the real Christian, un- less it were of a holy nature, and implied deliverance from sin ; there can be no real, substantial happiness, only in proportion as there is conformity to God. Of this, every Christian is, in some measure, sensi- ble, and with Paul, desires above all things, to be de- livered from this body of death. Again : The reward of the righteous will greatly consist in their being approved of a holy God. At thp great decisive day, " God," saith the apostle," will bring to light the hidden things of darkness, und make manifest the counsels of the heart : and then shall every man/' that is, every one who is faithful, "have SERMON VIII. 105 praise of God." They will have the same testimony, Avhich is given of Enoch in the context — a testimony, that they have pleased God. Well-done, good and faith(\il servant, will be their plaudit ; and to those who love God, the divine approbation will of itself be an heaven. Another thing, in which the reward or happiness of the saints vviil consist, v/ill be their seeing the happiness of others, seeing all holy beings completely happy in heaven. In this life, so far as saints are iniluencedby a gospel temper, they are ever desir- mg, seeking, and rejoicing in the happiness of others : they rejoice with them that rejoice, and weep with them that weep. The good of others is their good. And herein the righteous are, in part, revvai'ded in this life ; for in the exercise of benevolence, there is a sublime happiness. Those who possess it, always have matter for praise. Christ saith, " There is no- man who hath left house, or brethren, or lands, &c. for my sake and the gospel, but he shall receive an hun- dredfold now in this //we, houses, brethren, lands, Sec. in the world to come, c^crncY/ ///J ." That is, whoso- ever, from a selfish, contracted temper, becomes of a benevolent, gospel temper, shall hnd himself rev/ard- ed, by the enjoymerit of an hundred fold more hap- piness in this life. And this he hath promised also, that the meek shall inherit, or be rewarded v\'ith the earth. They do not actually possess the earth, or the property of all their neighbors ; but they enjoy it. To see others enjoy grace, adds to their happi- ness. How desirable an object then must it be, and how greatly must it add to their joy and happiness, to see all the friends of God, all lioly beings, assem- bled in heaven, united in one society, and each one enjoying a happiness, Vv'hich will increase without bounds, and continue without end ? This will be a part of that heaven, with v/hich the saints Aviilbe rewarded. Another tlang implied in the reward of the saints, and in which it will principally consist, is their being iOS S E R M O N VIII. permitted to join the heavenly hosts, in offering up divine worship and adoration, in singing praise to God and the Lairib, and spending an eternity, in ex- ploring the v/onders of redeeming love, and studying the word and works of God, in v/hich new and plea- sing wonders will continually and for ever open to view. Christians, even here in this state, consider it an unspeakable privilege and happiness, that they may worship and praise God in the congregation of saints ; and it is their burden and sorrow that they can worship him with no more fervor and purity ; that their services are polluted with such coldness and imperfection ; and they often cast an eije^ as it were, to the church of the first born in Zion above, and con- sider it as no small part of the reward, to which they have respect, that they shall ere long be permitted to join their number, and be enabled to love, praise, and worship God v/ith them in perfection for ever. In a word, the happiness of heaven, the fulness of the reward which is reserved for the saints, and to v/hich they have respect, is to enjoy a holy God, and be permitted for ever to rejoice in his holy kingdom. This must render a creature perfectly happy ; and it is the supreme desire of God's children. Their lan- guage is, " Were I in heaven vv ithout my God, 'Twould be no joy to me, And whilst this earth is my abode, I long for nciiC but thee." This is what God gives in the covenant of grace. He engages to the believer, to give himself ; which is to give all possible good. The saints enjoy God in part, by the manifestations he gives in his word, and by his spirit, even in this life. They have the earnest of the inheritance, the substance of things hoped for ; but it is at the end of the race, that they are to receive the prize, the full recompense of reward. Then it is, that the crown of g-lory will be bestowed, SERMON VIII. lor and they enter upon that state of indescribable and inconceivable bliss, -which will consist in knowing, loving, and enjoying God for ever. A few of the most comprehensive things implied in the happiness, the heaven, with Avhich the saints will be rewarded, have been mentioned. Many other things might be added ; as deliverance from pain, sickness, sorrow, and all natural evil, though these are not so directly desired, or respected by the Chris- tian. The principal thing in the reward, and more immediate object of desire, is to see, know, and en- joy God, and the blessedness of his holy kingdom, which implies, however, deliverance from all evils. The III. Thing proposed, is to shew what is implied in having respect to this reward. It is said of Moses, that he esteemed the reproach of Christ greater riches than the treasures in Egypt, having respect unto the recompense of the reward. Much is implied in having respect to this reward, as Moses had, so as to be influenced by it. 1. It implies a knowledge of it ; a full belief, or persuasion, that th&re is a rew^ard for the righteous ; that God not only is, but that he is a rewardcr of those, who diligently seek him. 2. It implies that the nature of the reward is seen and loved. Unless we have some true knowledge of the nature of the reward, or prize held up before us, how shall we love, or approve of it ? And if we have no love for it — if it appear unpleasant and undesirable in its nature, how shall it operate as a motive to diligence and exertion ? It implies therefore, a dis- position to rejoice in the glory of God, and the hap- piness of his holy kingdom. 3. To have respect to the recompense of reward, reserved for the saints, so as to be influenced by it, t® 108 SERMON VIII. lioly activity, implies, not only a knowledge and love of it, but that our love and desire of it are great— that we place it highest in our estimation, and make other things subservient to it. Thus it was, that Moses had respect to the recompense of reward. — He saw and believed, that there is a reward for the righteous, a holy reward, a heavenly inheritance, which consists in the beatific vision and enjoyment of God. To this, he had respect. In vievv^ of this, he refused to be calied-the son of Pharaoh's davighter, choosing rather to suffer affiiction with the people of God. In view of this, he chose the reproach of Christ, in preference to the treasures of Egypt, and went out, not fearing the wrath of the king : for he endured as seeing him who is invisible. Thus it was with all the godly patriarchs of old. They looked to the things, which are unseen and eternal, placed their affections on things above;, and not on tlungs on the earth. They saw the promises, respecting the re- v/ard of the righteous, afar off, and were persuaded of them, and embraced them, and were supported by them, under the most trying scenes, and animated in " the work of faith, the labor of love^ and the patience of hope." Having briefly shoAvn the certainty, and the nature of the reward of the righteous, and some tilings im- plied in having respect to it : we proceed, IV. To show, that the rev/ard bestowed, implies nothing inconsistent with the doctrine of grace. — Though the righteous will be rewarded, and are as- sured in the word of God, tliat their rcAvard in heav- en will be in proportion to their diligence and holy 'activity here, yet, to prevent misapprehension, it is necessary to remark, that it will be a gracious re- ward. If God's rewarding the righteous, implied the notion of personal merit, or desert, it v.ould be in- consistent with the doctrine of grace. Were Chris- tians, were the saints now in heaven, to be treated SERMON VIII. 10^ according to their personal character, according to strict distributive justice, v.ithout being viewed in their relation to Christ, they would be immediately- thrust down to hell. When we holdup, or when the scriptures hold up, a reward for the righteous, no idea of personal merit is included. All is of grace^ because every holy exercise of the righteous is the gift of God. And though in proportion as these holy exercises increase here, and lead to diligence and' activity, their crown will be brightened, and their happiness increased in heaven, yet this is not on ac- count of these holy personal exercies, as the meri- torious ground ; but solely out of respect to an inv puted righteousness, 1. The reward of the ri;?hteous is a reward of grace, because the very works, or holy exercises, which it pleaseth God to honor, are the effect of his •operation. He rewards the works, of which he is the author, by the influence of his Holy Spirit. Ac- cording to Isaiah xxvi. 12. " He who ordains peace for us, hath also wrought all our works in us.'* 2. The reward, which God bestows upon any of our fallen race, is solely out of respect to the atone- ment and mediation of Christ. Through the inti- mate and wonderful union between Christ and be- lievers, they are not only accepted in him, but what they do is accepted and rewarded for his sake. We offer up spiritual sacrifices acceptable to God, only by Jesus Christ. There is no blessing so great, but for Christ's sake, God will bestow it. Neither is there any service so small, in those who are united to Christ, but for his sake, he will reward it. A cup o£ cold water, given to a disciple for Christ's sake, will ensure a disciplQ.'s reward. Thus the reward of the saints is, in every sense, a reward of grace. Their works are wrought in them by the Spirit of God ; and the blessings connected witli them, arc solely ovt K no SERMON VIII. cf respect to the raerits of Christ, and to his offering, as we arc said to offer up spiritual sacrifices accept- able to God, by Jesus Christ. Again ; God's graciously connecting blessings Avith the obedience and fidelity of his people, serves to show, not only his love to Christ and them, but his regard to righteousness. His love to us, for Christ's sake, induces him to bless us ; but his love to right- eousness, induces him to bless us in this particular way ; away -which, at the same time that it displays free grace, shall encourage holy activity. This may be illustrated by an example. An affectionate parent designs to confer a number of favors upon his child, and when he has arrived at mature age, to give h^in a laree estate. He wishes also, to leave the mind of his child so prepared, by habits of industry and duty, that he may properly prize and enjoy the blessing. Therefore, in the course of his education, he holds up his favors, as rewards, or encouragements, to liiial duty ; and declares, that his patrimony shall be enlarged, and his favors increased, according to his diligence and activity in the discharge of all filial duty. Now it is evident, that the father, in such a case, does not consider such great favors as properly the child's due, upon the footing of equity. He may require his obedience, without offering any peculiar favor or reward. But being disposed to give, his wis- dom disposes him to give in such a manner, as shall en- covirage diligence and filial duty. It is somewhat in this sense, that God rewards his children, that finding is connected with seeking, justification, with believ- ing, and crovv^ns of glory, with overcoming. It is thus, as well as by the atonement of Chri'st, that " grace reigns in a M^ay of righteousness, unto eternal life." Tlie righteous, while they look at l3ie recompense of reward, are fully convinced, that it will be ail of free grace, that boasting is excluded, jaid that they have no room for glorying, but in the Lord. Of this they will be still more convinced, SERMON VIII. Ill Tit the great day of righteous retribution. Then also, the cavils of uuq-ocUv sinners will be silenced, the moral government of God honored, and his justice and uracc both disnlaved, ^Yhile the Judge declares before the assembled universe, concernmg tne saints, " These shall walk with me in white for they are worthy." We shall close with a few inferences and reflections. 1. How useful, important, and necessary is a true, genuine faith in Christ ? Without that faith, which implies a persuasion that God ?•?, and that he is, through Christ, the gracious renKirder oi those thac seek him, it is impossible for us to please him. It is faith which looks forv/ard to the blessed recompense of rev/ard, and in view of it, enables us to choose affiictions and trials, when appointed by our heavenly Father, rather than all the riches and treasures of this transitory world. 2. We learn, that to have respect to the recom- pense of rcAvard, is perfectly consistent with that disinterested, or holy love, which is implied in true faith, and is the essence of all true, acceptable obedi- ence. Some have supposed, that to be excited to activity in duty, from a view of proposed rewards^ im- plies such a seinshness, as is inconsistent with realr reliaion. But frani what has been si^id upon tl^ic na- ture of the reward held iip to the righteous, we see it is otherwise. We have shown that it consi=;ts in being made holy, and permitted to join the heavenly host of saint* and aneels, in praisincc and servine God. In a word, that it couoists in seeing, loving, and eii- joying a holy God. But surely to- have respect to thij — to be doii^rhted and- animated in tl:c prosoeet of such a reward, implies true relipicn, or love to God for-his ov/n loveliness. But not to have respect to it — not to be delighted in the prospect of being permitted to see the good of others, ?-vA the glo?y i,i2 SERMON virr. of God advanced — not to be influenced and engaged by such a prospect, implies criminal indifference to the character of God, and the general good, and such an unholy, corrupt taste, as is inconsistent with true religion. Considering, therefore, the nature of the reward, we see that it is such, as is impossible to please and influence men, any further than they are pos- ;5essed of holy love, or conformity to God. Hence, 3. We infer, that none but true Christians, or saints^ have any real respect to the recompense of rewards They may have a respect, in all their exertions and strivings, to deliverance from future punishment, or natural evil ; but, as to the real reward of the right- eous, the positive happiness of heaven, that which the righteous have their eye directly upon, a happiness which consists in seeing others happy, in seeing and enjoying God, and spending an eternity in praising him ; to such a reward, they have no real, or direct respect. It has no influence upon them. We have shown, that to be influenced to exertion, in view of the reward, as Moses Vv^as, implies a full belief and per- suasion, that there is a reward for the righteous, and. . that the nature of it is seen and loved. But where true faith is wanting, both these are wanting. None see, love, and desire the revvard of the righteous, un- less they have faith — unless they are the children of God ; for it is a holy reward : and if it were possi- ble to be bestowed upon a sinner, while such, it v/ould give him no happiness. The righteous are indu- ced to give up houses, lands, &c. for the reward, which they shall receive in this life, which is an hundred fold. But how are they to receive it ? Truly, by having a temper of mind, which delights^ in the happiness of others. But this is no motive to sinners, or those vrlio lire wholly selfish ; nor will it bave any influence upon them, to give up their sel-- fish pursuits. Thus it is with the reward of the righteous, in the future world. None are pleased SERMON Vlir. 113 with it — none have respect to it, and are ready to^ give up all for it, but those who prefer thei^lory of God, and the general good, to private, seiiisk inter- ests. • Some, in examining themselves, have entertained doubts, fearing they had too much respect to the re- •compense of reward, and that therefore, their religi- on was selfish. They indeed, may have respect to deliverance from fntm-e punishment, con:-.idered i\s natural evil ; but if tiiis be all, their religion is in- dee^ selfish. But let them look to the real nature of the rev/ard of the righteous, the enjoyment of a holy God, and serving and. praising him for ever. Let them examine, whether those things are really desirable, and do iniluence them to diligence and holy activity as they did Moses ; for in this sense, they cannot have too greit respect to the recompense of reward. To be uninfluenced by it, is incon.iiste.nt with Christianity.. Finally. Let Christians be animated to diligence and holy activity, in view of the glorious rev/ardof the saints ; and be ever ready to suffer allliction, or persecution, in the cause of Christ. " Fear none of those things," saith Christ, " which thou shait sufier ; but be thou faithful unto death, and I vv^il-1 give tliee a crown of life." Remember that tha greater ai'e your exertions for Christ, the brighter w ill be your crown. What though you have crosses and affiic- tions ? The light affliction is but for a rao merit, and worketh foi' you a fai' more exceeding and eternal weight of glory : while you look, or have respect, not to the things which are seen and temporal ; but to the things which are unseen and eternal. P'or tlie sufferings of the present time, are not worthy to be compared with the glory Ajrhich shall be revealed. The righteous shall be made perfectly holy — tJiey shall have the approbation of their Judge — they shall see the Redeemer as he is, and be made like hini^ K 3 114 SERMON VIII. They shall be happy in the happiness of all holy beings, and in the glory of God. In view of these things, Moses, Abraham, all the patriarchs and prophets, were influenced to the no- blest exertions in the cause of God, rising in their views above this present evil world. Wherefore, see- ing we also are compassed a.bout with so great a cloud of witnesses and examples, let us lay aside every weighty and the sin which most easily besets us, and let us run with patience the race set before us — looking to the recompense of reward, even Jesus Christ, who is the author and finisher of our faith ; who, for the joy set before him, endured the cross, despised the shame, and is set down at the right hand of the throne of God. Then when he shall appear, we also shall appear v/ith him in glory-— receive the glorious recompense of reward, that of seeing him as he is, being made like him, enjoying him, and rejoicing in his. blessedness,and the blessed--. ness of all holy beings for ever. 55 SERMON IX. THE LOVE OF CHRIST., hPbl\tion I. s^ >,. ■ / ■ Ifjiio Him that Icroed us^ and washed us J'ronL our sins in his otvn blood. XloW great, how mysterious, is the love of God to men, displayed in the work of redemption ! It is celebrated by the heavenly hosts, with unceasing' songs of wonder and joy. Angels, though not the. immediate subjects of it, desire to look into it, as the^ most glorious display of the divine perfections. It is celebrated by glorified saints, more understandingly and feelingly., than by the angels. These sing anew song— a song which none can learn, but those who are redeemed from the earth. " And they sang a new song, saying thou art worthy to take the Book ;, and to open the seals thereof; for thou wast slain, and hast redeemed us unto God by thy blood." Such is the employment of the church triumphant in the hea- venly world : — and shall not the church militant join the choir, and even on earth anticipate the songs of the New Jerusalem ? Yes. All the chosen and called •—every true Christian, whatevej: may be his difficult 116 SERMON IX. ties and temptations in the world, is ready to bear a- humble part, in meditating upon the wonders of re- deeming love, and offering up devout ascriptions of praise, to " Him who loved them/' Whenever the love of the Father and of the Son in the work of redemption, is mentioned in the sa- cred scriptures, it is represented as being great and glorious, and even passing knowledge. " God so loved the world," said the inspired evangelist, " that He gave his only begotten Son. In this was jnanifest- edthc love of God toward us, in that he sent his only begotten Son into the world, that we might have life through Him. — Herein is love, not tliat we loved God, but that He loved us, and sent his Son, to be a propitiation for our sins. Walk in love, as Christ hath loved us, and given himself for us." It is fre- quently repeated, that Christ hath loved the church, and given himself for it ; and so eminent and signal is this love, that it is considered as his character and name. As in Rom. viii. 37. " Through Him that loved us ;" — and in the text, " to Him that loved us," — to Him : It is not said, who he is. There is no antecedent to the pronoun, him ; and no proper name is applied to him. Yet no Christian can be at a loss respecting the person intended. What is said is a sufficient description of him — " he that loved us." — LOVE is his name, and love will for ever be his me- morial in the church. Upon this occasion, when we are about to celebrate, in these memorials, his death, it may be proper and profitable to turn our thoughts, for a moment, to the nature and degree of this love^ — the manner in which it was manifested ; and the returns which we are ob- ligated to make unto Plim that has so loved us. I. Of thenature and degree of the love of Christ. With respect to the nature of it — it is free — it is , disinterested. The love wliich mankind naturally SERMON IX. lir exercise, is wholly selfish ; and great degrees of selfishness remain in the most benevolent men. We are disposed to do good to those, who can return the f;vor, more readily than to those, from whom no ad- vantage is expected. We naturally love those who love us. This is only a particular modification of selfe-love. But the love of Christ was not excited in any such way. We had not done any thing ta oblige him, nor was there any thing in us to move Him, but our wretchedness. "Herein," says the apostle " is love ; not that we loved God, but that He loved us." The disinterestedness of the Saviour** love appears further in this, that we. were not only destitute of love to Him, but were his enemies.-— " For," says the apostle, " when we were yet with- out strength, in due time, Christ died for the ungodly. ^^ Again, " But God commendeth his love towards us, in that while we were yet sinners, Christ died for us.** And farther, " For if while we were enc;?iz>5, we were reconciled to God by the death of his Son, &c." — « Such is the nature of the Saviour's love, perfectly disinterested, according to the representation of scrip- ture, which is the only criterion of judging upon this, subject. Again, how great, as v/ell as free, is \h^ love of Christ ? There is nothing to compare with it. The highest degree, to which the love of man ever rose, was for one friend to lay down his iifc for another. " Greater love," says Christ, " hath no man than this, that a man lay down his life for his friend." But the God-man, has f>Teater love — He has laid down his life for his enemies. The apostle intimates, tha,t the love of Christ ex- ceeds all thought and comprehension. " That ye may be able to comprehend with all saints, what is the breadth and length, and depth and height ; and to knrjw the love of Christ, which /lasseth kyioroledgc . It is above our understanding. We cannot find it out to perfection. We know not the full dignity of his 118 SERMON IX. person, nor the greatness of his condescension, and therefore cannot measure his love. But, thousch it cannot be measured, nor comprehended, yet every real Christian, everyone v/ho is a partaker of the Ic- e and Spirit of Christ, delights to study, and to search into it, and to know more and more of it. The saints know something of it, and desire to know more. And in proportion to their knowledge, is the strengtli of their desire. With the holy angels, they earnest- ly desire to look into these things. I'heir knowledge of them will constantly increase, and yet never come to an end. But the nature and the greatness of the love of Christ, will still further appear, while we proceed, II. To mention briefiy the manner and means by ^'hich it was manifested. 1 . How readily did he undertake for sinners in the covenant of redemption. The wisdom of God, as law-giver and governor, insisted on an atonement for sin, in order to the salvation of sinners, that He might be just in justifying the ungodly. This was to be done, only by the Son, taking our nature and dying a victim. To this he cheerfuiiy consented, " Sacrifice and offering thou didst not desire — -then said I, lo I come." Nor v/as he less forv/ardto per- form than to undertake for sinners. In the fulness of time, he came into our world. " The Word was made tlesh,and dwelt among us." He laida^idc the glory which he had with the Father before the world was. Though in the form of God,, and equal with the eternal Father, yet.he took on him the likeness of sinful flesh, appeared in the form of a servarit., and submitted to puin, poverty? and contempt. Wlrdt gra- cious coridcscension was this in t[;e great Lord of heaven and earth 1 " Ye know the graceof cur Lord Jesus Christ," says the apostle, " that tliough he was rich, yet for our sake he became poor." Yesj my SERMON IX. M9 Triends, we know something of his grace — we know that it is great grace — but the extent of its greatness we cannot comprehend. Again, His love was manifested in the condition and man- ner of life, to which he submitted. In the early part of his life, he submitted to a hard and laborious em- ployment When he entered upon public life, he still appeared in circumstances of abasement, and subsisted by charity. " The Son of Man," saith he, " hath not where to lay his head." He was also vil- ified and traduced as a deceiver, as a blasphemer, and confederate with devils. Thus he endr/red the con- tradiction of sinners against himself — of sinners for whom he had the kindest designs, and waspreparing the greatest of blessings. But the greatest, and the summary expression of his love, was his death upon the cross. Here the scriptures lay the greatest, and frequently the whole stress of his sufferings. "To him that loved us, and ivathed us in his own blood.^^ Merely to have li^^ed in our world, and consorted v.ith sinners, without the sufferings he underwent, would have been great condescension. But that he should take a bo<:ly, and come into the world, on purpose to suffer, agonize, and die — that he should become a man, on purpose that he might be a man of sorrows, and save simiers from endless woe, is an expression of love beyond comprehension. But the expressions of his love did not terminate at his death. As he had prayed for his church, for all those who should believe on him, and promised to support them, a^^ainst the gates of bell ; so he has continued to intercede for them before the throne, and has been faithful to his promises, by making all things, in his providential government, subservient to their good. To all v/ho receive him, he manifests a peculiar love, and will love them to the end. None shall pluck them out of his hand. He sends the comforter, the Holy Spirit, vrho is the purchase of 120 SERMON IX. his sufferings, to guide, restore, support, quicken, and comfort them. He knows and pities their in- firmities, and sympathizes with them in their trials and conflicts. He often brings them to his banquet- ing house, v/here his banner over them is love. He gathers them in his arms, and carries them in his bosom ; and never leaves, nor forsakes them, till they are prepared to be vv'here he is, and see his glory. Finally, the love of Christ is manifested, by the preparation he makes in the heavenly world, for those who believe in his name, and " follow him in the regeneration." Then will his followers under- stand the greatness of his love, when they see it ex- pressed in its final issue. What that will be, we cannot now strictly determine ; for though Christians, in this world, do have some prelibation — though they have the substance of things hoped for, and the evi- dence of things not seen, yet eye hath not seen, nor ear heard, nor hath it entered into the heart of man, to determine the happiness, God hath prepared for them that love him. " Christ loved the church,'* says the apostle, " and gave him.self for it ; tiiat he iTiight present it to himself a glorious church, not having spot or v» rinkle, or'any such thhig.'* For this end he left the realms of bliss — and for this end he has entered heaven, as the forerunner. He has gone to prepare a place for them, and has promised that he " will come again, and receive them to himself, that where he is, there they may be also." — I pro- ceed in the HI. And last place, to mention the returns, we are obligated to make to him v/ho hath so loved us. Not that any adequate compensation can be given for -a Saviour's love ; for what have we wiiich w^e did not receive ? Nor is any thing required but a return of love — a delight in his character, and in the character of his children. This is reasonable and fit in the jnatiire of things. It is reasonable and fit that w© s:ermon IX. 121 -should love Christ primarily for his inherent excel- Jcncy — for his being benevolent — a friend to God and his law ; and as evidences of this his infinitely holy and benevolent character, it is reasonable and fit, that ■\ve should love him for what he has done and suffer- ed for us and the human race ; that is, we ought to love him with a love of complacence, and a love oi* gratitude. Our love ought to be active, and expres- sed in all proper v» ays. 1. We ought to express it, as in the text, by of- fering up devout ascriptions of prtdse. " Unto Him, that loved us, and washed us from our sins, in his own blood — to Him, be glory and dominion for ever and ever." Again, " Blessing and honor and gloiy and power be unto Him that sitteth upon the trironc, and to the Lamb for ever and ever." Of these and every ascription of praise, the Lamb of God is infi- nitely w^orthy. All who love him, will rcioice to see him thus praised, and will account it their highest privilege, to be permitted to join vnth his followers in presenting his praises. 2. We ought to manifest our love to Christ, still further than by words. It ought to appear in a steady, active zeal for his name and honor, and devotedness to his cause. When the Saviour said to Peter, *' lovest thou me r" he directed him as a proof and manifestation of his love, io feed his sheefi. and feed his lambs. A profession of love to Christ, without sincere and actual exertions in his cause, is mere, hypocrisy. Let us all, therefore, if we have any re- gard to the Saviour, inaniiest it, by studying to ad- vance his kingdom, and promote, in the best manner, the great design for which he came into the world, viz. the glory of God, in the salvation of sinners. Surely it is our most reasonable and incumxbent duty, to live wholly to him that loved us. We ought to make it our meat and drink to do his will — to em- 122 SERMON IX. ploy all our time aiid talents, all we have and are, in subserviency to his interest and glory. Another very important and acceptable way for us to express our love to Christ, is by lovin?^, assist- ing, and relieving his members, as far as we have ca- pacity, or opportunity. Surely, if we love him, those who bear his image will be especially dear to us. How strongly has the Saviour manifested his approbation of acts of kindness and love to his fol- lowers, and declared that he v/ill consider them as expressions of love to himself, in the representation he has given of the day of judgment ? Matt. xxA^ 34. <' Then shall the King say unto them on his right hand. Come, ye blessed of my Father, for I was an hungred and ye gave me meat — I was thirsty, and ye gave me drink — I was a stranger, and ye took me in — naked, and ye clothed me — I was sick, andye visited me — I was in prison, andye came unto me." And when the righteous shall, in their humility inquire, ■when they m.anifested such love to him ; he will an- swer, " Verily I say unto you, inasmuch as ye have done it unto one of the least of these my brethren, ve have done it unto me." So great stress is laid by the apostle John, upon our exercising love and kindness to the poor mem- bers of Christ, that he makes it the turning point of assurance. " We know," says he " we have passed from death to life, because we love the brethren — He that loveth not his brother abideth in death — Hereby perceive ^ve the love of God, because lie laid down his life for us, and we ought to lay down our lives for the brethren — Who hath this world's goods, and sceth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him ?" Again, We ought to manifest our love to Christ, by obeying all his commands. It ought to flow forth in an uniform obedience. This, he himself hath es- labiished, as a test of its being genuine. " If ye S E R M O N IX. 123 love me, keep my commandments — He that hath my commandments, and kecpeth them, he it is that lov- cth me. He that loveth me not, keepeth not my sayings." And again, "If a man love me, he will keep my words." Had we the tongiiss of angels, and an understanding of all mysteries, and ail know- ledge ; and should ,vc profess the greatest degree of^ affection and love to the Saviour, and even give our bodies to be burned, for the brethren, it would be no- thing and vanity, vvithout a cordial subjection of heart to his authority, and a life governed by his precepts. Finally, As obedience to his commands in general is a proper and necessary expression of love to the Saviour, so especially is an obedience to his last command, his dying charge, to celebrate his love, in the memorials he then institued. Are not the great things he has done for sinners, and to magnify the law of God, worthy to be remembered with the liveliest gratitude ? But can any be said, gratefully to remember him, who constantly neglect the me- morials of his love, which he instituted for the ex- press purpose of maintaining his remembrance ? Not but that there may be many who love him, who have not as yet owned him in his ordinance ; but such, surely, cannot be at ease in their neglect. Let such be exhorted to reflect on his love, and hi-s af- fectionate command, " This do in remembrance of me." Let the professing people of God now do it, in remembrance of Him. May you, my brethren, be hereby enabled to perceive the love of God — ^bc , quickened in your love towards him and his mem- bers, and excited to go forth and manifest it, in a life of self-denial, and uniform obedience to his com- mands. How gracious and kind was the Saviour, in Insti- tuting this mxmorial. It manifested the greatest concern and regard for us. He knew our weakness. He knew how strong our attachments Vvculd be to 124^ SE RM O N IX, the things v/hich arc seen and temporal — how prone, we should be to forget his love, and crucify him afresh by our sins. The institution of the sacra- ment of the supper, he has calculated to guard us in these respects. It is calculated to teach us our weakness ; to teach us our dependence, and the ne- cessity of feeding on him by faith; to teach us the greatness of his sufferings ; the evil of sin ; the holiness of God's law, and the end of his death. In a. word, the whole history of redemption is so con-. centrated into one point, and brought to our view, in this memorial of his love, that it cannot but draw forth the love, gratitude, and obedience of all, who have not hearts of stone. Let us, my brethren, on this occasion, strive for lively exercises of humility, of gratitude and love. Let us in the memorial of a suffering Saviour, con- template his benevolence, the excellencies of his character, and his mediatorial qualifications. He was made perfect through sufferings. In Him, all fulness dwells. He is made, of God, imto us, wis- dom, righteousness, sanctifi cation, and redemption ; that he v/ho glorieth, should glory in tlie Lord. Let us view him as Immanuel, as speaking from the -bosoni of tlie Father, and as speaking as never man spake. Let us view him, in the several steps of his humiliaiion and triumph, in all the acts of his power, faithfulness, and grace, till our souls flow forth in lioly resolutions, through divine grace, of renewed obedi-. ence and exertions in his cause. By attending on means ard ordinances, in this veil of flesh, may we be prepared to see him hi his glory, without a veil- love hirn without coldness- — enter into the joys pre- pared for those that love him, and join in the asci ip- tions of the church triumpharit,' — " Unto Him that loved us, and washed us from our sins, in his own blood ; to ^im be glory and dominion for ever ^lud ever." Arxicn, tia t Jir w aj t i ' u- *-mm m m SERMON X. THE CHURCH BEAUTIFUL AND FORMIDABLE- SONG OF SOLOMON VI . 10. Who is she, that looketh forth as the mornings fair a.fi the vioon^ clear as the sun, and terrible as a?i army 'ivith banners ? X HIS inspired poem was written by Solomon, the king of Israel. It is a sacred allegory ; and is writ- ten, like many other parts of the sacred scriptures, in a dramatic form. The principal characters exhib- ited are the bridegroom and the bride. These are represented as conversing together, or as speaking respecting each other. The excellencies of each, and their affection for each other, form the principal subject of the poem. The bridegroom metaphorically represents Christ; and by his affection for the bride, is represented Christ's love to the church. The bride, of conse- quence, metaphorically represents the church. She is called the bride, the lamb's v/ife. Rev. xxi. 3. Her affection for the bridegroom represents the love of the church to Christ. The bride rejoices to hear the bridegroom's voice ; and so does the church to hear Christ's voice. This is the Saviour's testimony — " He that h^th the bride, is the bridegroom j but 126 SERMON X. the friend of the bricleeroom, vrho standeth, and heareth him, rejoiceth fi-rcatly, because of the bride- grooiTi's voice." John iii. 29. Her admiration of the bridegroom, and disposition to extol him, metaphor- ically represent the church, admiring Christ, and setting forth his divine excellencies. Every thing in this book is expressed figuratively ; making of the whole a sacred allegory : containing many im- portant truths, for the satisfaction and comfort of those, who with an humble, sanctihed mind apply them-selves to the careful perusal of it^ It is by no means to be understood carnally^ (as some, unfriendly to the sacred scriptures, have pre- tended) cr literally^ concerning Solomon and Phara- oh's daughter, and their marriage. It may be un- derstood as alluding to it in some respects ; and to the general custom or manner of celebrating the nuptials of persons in those eastern countries, at that period ; but it is to be understood spiritually, con- cerning Christ and the church, or all true believers^ This might be made evident from many considera-- tions. It will be suf&cient to suggest tv/o or three. I. Many of the descriptions. of the bridegroom, and bride in this book are such as could not, with any propriety, be applied to Solomon and Pharaoh's. d -ughter ; as where he is introduced as a shepherd,, and called his bride's brother, Chap. v. and where he- gives such high and extraordinary commendations of himself, as are frequent in this book ; and as where the bride is the keeper of the vineyards, and of sheep, and is said to be smitten and abused by the watchmen, and to be terrible as an army, and to be like a company of Pharaoh's horses. There are al- so many other expressions and descriptions, which, if applied literally to a bridegroom and bride, would be absurd and monstrous ; but understood allegori- cally, and applied to Christ and the chui*ch,.inay ex- S E R M O N X. 1^7 press interesting truths ; they are doubtless therefore to be so understood and applied. 2. This will appear further evident from the con- sideration, that the idea of the Messiah's being the head, husband, and saviour of God's people, was fa- miliar to the prophets, and the wise and pious Irael- ites, in the time of the Old Testament, God com- pares himself to a bridegroom, and his church to a bride. Isa. Ixii. lie calls and owns himself the husband of his people. Isa. liv. and Hosea ii. In these places, it appears by comparing them with oth- er scriptures, that the terms Ciod, or the Lord, are intended to point out Christ, or the second person in the Godhead ; Avho was to come, and since has come into the world, for the consummation of the union be- tween God and his people, which has been eternally designed. In the New Testament, Christ is express- ly declared, and with particular allusion to the lan- guage of the Old Testament, to be the bride groom,^ or husband of his church. The 45th Psalm, which is admitted by all interpreters, both Jewish and Christian, to refer to Christ, and the mystical union bet-veen him and the church, and to be incapable of any other consistent meaning, is but a kind of a- bridgment of this Song .of Solomon. In both there is an allusion to the marriage of Solomon and Pha- raoh's daughter. But the great object, in both ca- ses, is to celebrate the union between Christ and his church. From these considerations, though many others might be suggested, I think it is sufficiently mani- fest, that the great scope and business of this book is to describe the mutual love, union, and commun- ion, which subsist between Christ and the church, in the various conditions to which it is liable in this world ; such as a state of weakness, desertion, and persecution, from foolish and wicked shepherds, or pastors and Uie like. 128 SE R MO N X. I would just add here, for the confirmation of these ideus, and for further explanation, that it is to be considered, that the sacred writer often varies his speech. Sometimes he speaks of the church in general, as one person, or body ; and sometimes of the particular members of it, or of individual be- lievers, both such as are sincere, and such as are not. This occasions the difference of characters exhibited, as the mother and spouse — the children, or daughters of Jerusalem — those who are strangers to the bridegroom, ar.d those who are well acquaint- ed with him. Having premised these things, in support of the figurative meaning of this book, and in explanation of the allegory which it contains ; I come now, more particularly, to consider the words of our text. " Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an ar- my with banners?" The text begins with the question, Who is she ? The person respected is evidently the church. The question does not imply an uncertainty as to this ; but seems designed merely to express admiration, and commendation. Who ? (i. e.) what manner of person is this? How excellent and glorious I There- fore, to describe her beauty, excellency, and glory, she i& compared ta the morning — to the moon — to the sun — and to an army in battle array. The de- sign of the present discourse is, I. Briefly to illustrate these comparisons. And, n. To point out what that is, which renders th^ church so beautiful and glorious, and so terrible ta her enemies. I. I am to illustrate the several comparisons in the text. SERMON X. \^9 Respecting these I wowkl premise, that they are to be understood as a true description of the church, stD far, and no farther, than she acts in character, and is conformed to the word of God. 1st. The Church is compared to the morning. " Who is she, that looketh forth as the morning ?'* V/e have here a striking and beautiful comparison. The morning rises out of darkness ; or it succeeds a night of dark- ness. It rises in the east, and looks forth, or Spreads to the west. In like manner, the church rises up out of a dark world ; a world darkened by- sin, by ignorance and blindness of heart. It rises up, and looks forth, or spreads like the beams of the morning ; and it will continue to spread, till it ex- tends to the ends of the earth. As it progresses,t the darkness recedes— the darkness of ignorance, infidelity, and false religion. When the day breaks, the morning rises, and tVie shadows flee away. The morning also makes a visible appearance. It €omes forth to the view of beholders. So does the church of Christ. It makes a visible appearance. It stands in the full view of the v/orld, and is conspicu- ous to all. It is compared to a city set upon a hill, which cannot be hid. The morning frequently appears mild and serene; and thus it is also with the church, when under divine influence. In the description given by the wise man, sheis beautiful as Tirzah, comely as Jerusalem. Wi)en Christ is present, the church, and ail its m.em- bers are calm and serene, resigned to the divine wii);^, and rejoicing in the smiles of God. 2. The church is further descri'oed bv bein^ com- spared to the moon, " Fair as the mcon," \iz. when she is full, and walking in her brightness, as it is ex- pressed, Job xxxi. 26. In several respects the comparison is very stri- King. 13© SERMON X. The moon in itself is a dark body ; and could af- ford no light, v/ere it not for the sun. The church also in herself, is dark, ignorant, and guilty. She re- ceives all her graces and beauty, from the fountain o£ light and life. The light which comes to us from the moon, Avhen compared to the light of the sun, though the same in kind, is dim ; so the light which is in the church, and is exhibited by the members of it, is the same in kind, though not in degree, with that which is in the sun of righteousness. The moon often changes, and shines not with full light ; and is sometimes eclipsed, by the intervention of the earth ; so the church, in this imperfect state, is variable as to her shining. Sin often eclipses her beauty, and clouds her fairest appearance. This re- sem.blance, however, seems not to be particularly res- petted in the text. The chief point of resemblance^ which is there expressed, is that of beauty " fair as the moon." There is indeed in the moon something very beau- tiful and majestic, when it rises in a fair evening sky. With silent eloquence it speaks the praise of God, and declares in sensible accents, his wisdom, power, and goodness. So also does the church, when act- ing in character, appear fair and beautiful. She speaks the preiisesof herGod and Redeemer; and clearly exhibits his power and wisdom — his infinitely free mercy, and sovereign, boundless grace. Well may the church therefore be said to be " fair as the moon." 3. The church, in the words of the text, is com- pared to the sun ; and in many respects there is a great resemblance. The sun strikingly displays divine perfections ; so also does the church, vvhen she adorns the doctrine of God her Saviour, according to his command- ments SERMON X. 131 The Sim is, in its influences, friendly to the inhabi- tants of this ^vorid. Its rays are cheering to man and beast. It scatters clouds and vapors ; and by its invigorating and genial heat, nourishes the fruits of the earth, and brings them to perfection. Most benign also is tlie influence of the church of Christ, upon the moral world, and upon all the interests of society. The people of God, in conformity -with his ^vord, extend their friendship and kind offices to all around. Their study is, to do good, and to commu- nicate, and to advance the interest of liberty, science, and religion. The sun, when he rises, kindly invites the laborer to the field ; and calls on the traveller to pursue his journey. The church also, bending her course through this vale of tears, towards another raid a better country, even an heavenly, calls on a stupid stumbling world, saying, " Come ye with us, and we will do you good, for the Lord hath spoken good concerning Israel.'* But the point of resemblance specially respected in the text, h that of clearness and brightness — clear as the sun, i.e. without any such dark spots, as are in the moon. This is to be understood of the church, in the same sense, as when she is said by the apostle, to be without spot or wrinkle, or any such thing. Such is her stEtte now, by God's gracious acceptance of her in Christ, through his righteousness. Such she is also now, in some good degree, by the sanctifying influences of the Spirit ; and will be in perfection in the world to come. 4. The bride or church is further said in the text, to be " terrible as an armv with banners." The church militant is here compared to an army, or body of men, equipped and prepared for war. She is represented, not only as making a beautiful and glorious, but \ory Jonnidable appearance. She is indeed furnished with weapons for her spiritual war- IS2 S E R M O N X. fare. As an army is furnished with weapons for its defence, and for the annoyance and destruction of its enemies ; so the church is furnished with weapons, which are mighty, tliroup^h Christ, to tlic destroying of the v.orks of darkness, and defeating the designs of the adversary. — " The weapons of our warfare," said the apostle " are not carnal ; but mighty, through God, to the pulling down of strong holds," As an army has a commander or general by whom it is led on to battle ; so the church has a head and leader — She carries on the spiritual warfare, under the direction and influence of Christ, the great leader and captain of salvation, by whose assistance she is sure of success. Once more, as an army has its banner, or standard ; so also hath the church its banner. This is the ^I'ord of Go(L I'he followers of Christ lift up this, as their ensign and defence. They rally around it, and are safe ; for the truth is mighty, and will pre- vail, notwithstanding all the opposition M'ith which it meets. While it encourages and strengthens the friends of Christ, it strikes a dread, and sends trem- bling into the hearts of their enemies. Thus we have considered the comparisons in the text. We may now remark, tliat the design of them is, to exhibit various and diiVerent excellencies in the church. When taken together, they describe her as having the mildness and beauty of the morning, when it looketh forth, and scatters the shades — the fairness *and majesty of the moon, when walking in brightness — the clearness and splendor of the sun, when shining in his strength — ami the terror of an army, when set in battle-array. II. We are to enquire and shew what lliat is, which renders the church so beautiful and glorious > and so terrible to its enemies. 1. What is it, that renders the church beautiful and glorious ? S E R M O N X. i3«' To this I reply, it is not splendid edifices for public worship — nor pompous rites and ceremonies invented by men — nor great worldly riches — nor multitudes of members. Had any, or all these been sufficient to give beauty and glory to a church, the church of Rome had been beautiful and glorious, amidst all its coiruptions. Bui we may observe affirmatively, that the'cliurch appears beautiful and glorious, Vv'hen she expresses the true spirit and temper of Christ, When all the members have the same mind in them, which was also in him. When they express their love to God and men, by a careful observance of the divine com- mands, and a tender regard to the cause of truth. When they appear humble, peaceable, meek, ari benevolent. When they unitedly and earnestly seek the glory of God— rejoice in his government — de- light in his law, and in the doctrines of the gospel. When thev keep close to the nure and distin'^-uish- ing doctrines of Christianity; and in a spirit of love and unity, maintain the discipline of Cirist's house. " Behold," says the psalmist, ''• how good, and how pleasant it is for brethren to dv/ell together in unity I It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard, th::: went down to the skirts of his garment. As the dew of Hermon, and as the cloud thu out of the ordinary season. We ought to pray without ceasing, and v»dth all manner of prayer. We ought not to render evil for evil, but to overcome evil with good, taking Christ for our pattern. But ia these and in many other respects, alas 1 my brethren, how far short of duty do we fall ? Finally — Flow great the importance of being of the true church of Christ, or his sincere followers. Such are safe and happy — they are safe in his protection — ^ they are happy in his love. Fie has placed his affec- tion upon them. He has set them as a seal on hii* arm, and a seal in his heart. His love to them is. stronger than death. Many waters cannot quench it, neither can the iloods drov/n it. What shall we say to these things ? Let the love of Christ constrain us» Let it constrain Christians. Let it constrain sinners SERMON X. 137 to come unto him, and receive him, and give him their hearts, and live no more unto themselves, but unto him who died for them and rose again. " Heark- en O daughter; and consider, and incline thine ear; forget also thine own people, and thy Father's house : so shall the king greatly desire thy beauty : for he is thy Lord, and worship thou him/' Amen. \ M 2 ) i SERMON XL god's people under vows. PS.\LM CXIX. 106. T have sivorn, and I imil fiti'form it^ that I mil keep thy righteous judgments. AN the Psalms, particularly in this, and in the nine- teenth Psalm, we find the inspired writer speaking jnuch of the law, judgments, statutes, testimonies, and commandments of the Lord. All these, as used by the Psalmist, are generally to be understood, near- ly in the same sense, as referring to the divine rules •and precepts of the scripture, relative to the conduct of mankind, and God's dealings with them. These, considered as the solemnly enacted regula- tions of God's kingdom, are called the statutes of the Lord. Considered as a witness between God and his creatures, of what God requires of men, and what he will do for them, upon the performance of the condition, they are called the testimonies of the Lord. When considered as the declaration of God's righteous will, by which men are required to govern themselves, and according to which they are to receive their final judicial sentence, they are' call- ed the judgments of the Lord. . 140 S E R M O N XI. A covenant and oath, therefore, to keep GocFs righteous judgments, are a covenant and oath to be the Lord's, to be devoted to his service, and to be governed by his word. These were the covenant and oath of the Psalmist, of which he speaks in the text. He had solemnly chosen the Lord for his por- tion, and the word of the Lord for his rule. In the 57th verse of the context, he says, " Thou art my portion O Lord, I have said that I would keep thy words." He had said this under the solemnity of an oath. The vows of God were upon him. Nor did he regret, that he had thus sworn to the Lord, nor hesitate to acknowledge the strictness, extent, and binding nature of his oath. He looked upon the choice, which he had made, and the dedication of himself, his time, his talents, and all that he possess- ed, to the service of God, with entire approbation. The oixly things, he had to regret and bewail, were his own great imperfections, and numerous short- comjngs in duty. The judgments of the Lord were not grievous to him. He delighted in the word, the people, the house, and the ordinances of God ; and he desired that his heart might be more and more enlarged, that he might run in the way of God'ii commandments. He was, therefore, ready and cheerful, with a sense of dependence, and in the strength of divine grace, to approve and renew his vows, as in the text : " I have sworn, and I will per- form it, that I will keep thy righteous judgments." These words suggest the following practical obser- vations, for our application and improvement. I. All the judgments, or commandments of God are righteous ; and are thus viewed by his people. II. God's people are under solemn covenant vows and obligations, to keep his commandments. III. They repent not of their vows, nor desire to J be released from them 5 but rather to renew them. SERMON XL 141 I. All the judgments, or commandments of God are righteous ; and are thus viewed by his people. This observation naturally arises from the text, and is confirmed by numerous parallel passages, in Avhich the people of God have expressed their feel- ings on this subject. That David, and the ancient saints, vievv^ed God's statutes, judgments, and com- mandments as righteous, none will deny, who read and credit the scriptures. But, as in water, face an- swereth to face, so the heart of man to man. Thus do the views of the people of God, upon this sub- ject, answer to each other, in every age of the world. Being changed into the same image, by the spirit of the Lord, they are agreed in this, as in all things es- sential, that tiie statutes and judgments of the Lord are righteous ; that his ways are equal ; and that all the injunctions and prohibitions of his word are just and reasonable. They consider it fit, and a righteous thing in God, to require perfect obedience of intelli- gent creatures, upon pain of endless wrath. To give their hearts to God ; to devote themselves-, and all that they have and are, to his service, as liv- ing sacrifices, holy and acceptable, walking in all the commands of the Lord blameless, they consider as a most reasonable service. They are convinced that they have nothing, which they have not received ; and are sensible, that God may, in perfect right- eousness, require any thing of them, and enjoin any thing upon them, which shall be for his glory, and the ultimate good of his kingdom. By the v/ickcd, indeed, the requirements and in- junctions of God's word are not thus viewed. Al- though they recommend themselves to the conscien- ces of ail, and are acknov/ledged to be righteous by many, who, in practice, disregard them ; yet it is certain that all natural men do Jiraciicaliy, arid some of them, cxjireHdij say, that the commandments of the Lord are hard and unrighteous, and his ways un^ equal. us SERMON XI. When they he?.v the threateriings of the law, and the doctrines and ckities of the gospel inculcated, they exclaim, " These are hard sayings, who can hear them?" They account it hard, that God should re- quire the heart, v^hilc he rejects, as abomination, all impenitent doings ; that he should require sin- ners to deny themselves, Xake up their cross, and fol- lov/ Christ ; making the interest of his kingdom their ultimate aim hi all things. They also consider the particular duties of the Christian life, as too nu- merous, and too strict ; especially, that they should be required to attend the public worship of God, every Lord's day, and both parts of the day, and ob- serve all gospel ordinances, liviiig in the practice of secret prayer, and of daily family prayer, with the dai* ly reading of the scriptures. These, and various other things, they consider unreasonable. There needs no other lu-oof of this, than their own pleas; and excuses [or juE'dfying themselves. If their ex- cuses, for a general neglect of ihese and other duties, be reasonable, then the statutes and commandments. of God, respecting them, are unreasonable. But whatever may be the language or views of the children of this vrorld, yet " Wisdom is justified of her children." To them, the words of her mouth are right words. All the people of God consider his ways and commandments, as reasonable and right- eous, and they can cheerfully adopt the language of the Psalmist; "The statutes of the Lord are right: the judgments of the Lord are true, and righteous altogether." " I esteem all thy precepts, concern- ing all things, to be right." II. God's people are under solemn covenant vows and obligations, to keep his commandments. They not only consider them as righteous, and binding in themselves, but they have submitted to^ them, and laid themselves under a voluntary obli- gation, to obey them. They have sworn to the. SERMON XI. 145 Lord, that they vill keep his righteous judgments. This David did ; and this does every real, and every professing Christian. This is done, virtually, by every Christian, v/bcn the soul first embraces the Saviour ; bectiuse there is then a virtual self-dedica- tion, and an entire consecration of soul and body to be the Lord's, in the way of the new covenant. At this time also, God becomes engaged, by promise, to be to the soul a God and portion for ever. But this is done most expressly, when persons comefbrv/ard, and publicly profess religion, avouch- ing the Lord Jehovah, Father, Son and Holy Ghost to be their God, and Lhernselves to be his people ; en- gaging to observe ail things whatsoever he has com- mandedthem. Especially, is it done, when they at- tend upon the ordinances of the gospel, particu- larly, the sacrament« of Baptism and the Lord's Sup- per. The original meaning of the word sacrament, is an oath. Whenever, therefore, we attend upon the sacra- ment of Baptism, to dedicate ourselves, and our chil- di'en to God, we do then, solemnly and renewedly, vow that we will be the Lord's. When Ave receive the sacrament of the Lord's supper, partal. ing of the emblems of his body and blood, we not only profess to be united to Christ, in one body, and by one spir- it, but to receive him, as cur Prophet, Priest, and King. The ancient custom of ratifying covenants, was by eating together. And when professing Christians partake of the sacrament of the Lord's supper, and commune with Christ at his table, they solemnly per- form an oath. They confirm and seal their covenant, to be the Lord's, and their engagements to keep his righteous judgments. How solemn and interesting, therefore, is the situ- ation of professing Christians ! Tliey are not their own. They possess nothing, which they do not ov/e 144 S E R M O N XI. to God not only as the author and giver, but as express- and vchmtarily, consecrated to him. Their time, property, infkience, and all their talents, are publicly devoted and consecrated to God, to be improved in his cause, and according to his direction. They are bound, by a solemn oath and covenant, to make reli- gion the great business of their Hves ; to be no lon- ger conformed to this world, or its sinful customs, maxims and practices ; but to be crucified to the world ; to mortify their members, which are upon the earth ; to set their affections on things above, not on things on the earth ; and to lead a life of prayer, humility, self-denial, and uniform, persevering, and strict obedience, to the commandments and ordinan- ces of God. A sad state, perhaps some of you may say, an un- happy, uncomfortable course of life, from which you hope to be free for ever. But is this the language of the real people of God ? Do they regret their choice ? Are they v/cary of the service of God;, and dersirous -of being released from it ? By no means. For, III. They repent not of their vows, nor desire to be released frcm them ; but rather to renew them. " I have sworn," says the Psalmist, " and I v/ill perform it, that I will keep thy righteous judg- lYients.'* The true people of God are not weary of his ser- vice. They are willing to be under obligations and solemn vows, to keep God's righteous judgments. It niay often be the case, and doubtless is, at present, that many professing Christians grow weary of the v/ays of God. The sabbath, ordinances, reading of the scriptures, prayer, and religious conversation, are not their delight. They practically say, as those of old, " What a weariness is it V They regret their un- dertaking ; they repent of their vows ; v/oukl re- joice to be freed from them, and from the watch of their brethren. Their secret feeling is, that were SERMON XL 145 tliey now free, they would not again be thus involv- ed. But as they have sworn, though it be to their hurt, they must endeavor to perform it, so far as to pass along, without special ground of censure, from their brethren. Their practical enquiry appears to be, not how much they may be able to do for God ; but how little will answer their obligations, or pre- serve them a decent reputation among men. Of con- sequence, whatever they do, in discharge of their covenant obligations, is with a spirit of bondage, and of hypocrisy. ^ The ways of God are grievous to them, and his service a burden. If such flatter themselves with a hope, that they shall be accepted of God, they are self-deceived. Their hope, in the end, will be like the giving up of tlie ghost. But with David, it was not thus ; neither will it ever be thus, with any of the real people of God. They approve of their vows. They are willing, they de- sire, they rejoice to be bound to the Lord in cove- nant; and to be under tlie strongest obligations, to keep his righteous judgments. The ways of wisdom appear to them, ways of pleasantness and peace. The daily Christian duties enjoined upon them, are not their burden. Their greatest burden and sorrow are, their daily and great imperfections in the discharge of their duties. They desire not to be freed from the duty of prayer. It is their delight ; the life of fhcir souls. Without access to the throne of grace, Uirough the Mediator, they would indeed be unhap- py, — yea, would perish. ; for they have no sufficien- cy of themselves, to withstand' temptation. It is only by derived strength, by the Spirit of God, that they are able, in any degree, to perform their vows. Of this they are sensible, and when they, in a great measure, lose the spirit of prayer, which is some- times the case for a season, through the power of in- dv. elling sin, they are then in distress. But their great desire is, notto be freed from the duty of pray- er, but to receive the spirit of it. Their language is 146 SERMON XT. with Job, " Oh, that I knew where I might find him I that I might come, even unto his seat 1 I would order my cause before him, and fill my mouth with argu- ments." They desire not to be freed from their obligations, to attend constantly upon the public worship of God. They can say with David," How amiable are thy tab- ernacles, O Lord of hosts 1 My soul longeth, yea even fainteth for the courts of the Lord. Blessed are they that dwell in thy house ; they go from strength to strength. A day in thy courts is better than a thou- sand." They are not displeased with being obligated to search the scriptures daily. They esteem this a pe- culiar privilege ; and were they to be deprived of it, they would lose their principal source of comfort and edification. David spake the feelings of every Christ- ian, respecting the word of God, when he said, " Oh, how love I thy law, it is my meditation all the day. Thy word is my comfort in affliction. It is a lamp unto my feet, and a light unto my path. Thy tes- timonies, have I taken as an heritage for ever, for they are the rejoicing of my heart." They desire not to be freed from the watch of their Christian brethren ; but are ready to say, " Let the righteous smite me, it shall be a kindness ; and let him reprove me, it shall be an excellent oil, which shall not break my head." But I need not enlarge. It is sufficient to say, that the people of God repent not of their vows, and that they love the good ways of the Lord. Although a strict adherence to the path of duty may require much self-denial, as it may bring upon them the opposition of a wicked world, so that their souls may be filled with the contempt of the proud, and the scorning of them that are at ease ; " Yet none of these things greatly move them." There is a joy and peace in believing, possessed by all those who dtny themselves, take up their cross, and follow SERMON XI. 147 Christ, a joy and peace, which the world cannot give bv its smiles, nor take away by its frowns. ' The language of David, relative to this, is the language and feeling of all the children of God : " Great peace hav« they who love thy law, and no- thing shall offend them. The judgments of the Lord are true and righteous altogether, and in keep- ing of them, there is great reward. Make me to go in the v/ay of thy commandments, for therein do I delight. I esteem all thy precepts, concerning all things, to be right, and I hate every false way. Oh, that my ways were directed to keep thy statutes !" Thus it appears, by appealing to the feelings of Christians, and to the language of scripture saints, that the people of God repent not of their vows to be the Lord's, nor are weary of his service. They may say, as an eminent man of God said, " I am weary in thy service, but not of it.'* The further they proceed, the stronger are their desires to press forward. If tliey are filled with sorrow of heart, it is not because they have sworn to the Lord, but be- cause they have failed, in the performance of their vows. They will be ready, therefore, to renew them, in the strength of Christ, and to say, with the Psalmist, " I have sworn, and 1 wils perform it, that 1 will keep thy righteous judgments." What remains is a brief IMFROVEMENr. 1 . This subject may be instructive to those, who think of joining themselves to the profee sing people of God, and attending upon sealing ordinances. You see what is required, and v/hat is implied in these things. They imply that you avouch the Lord Jeho- vah to be your God, and yourselves to be his people and friends. This is a transaction, in which you are to bind yourselves, by a solemn covenant and oath, to be the Lord's, and to keep his righteous judg- ments, consecrating to him, all that you have and 148 SERMON XI. are, the faculties of your minds, the members of your bodies, your worldly possessions, your time, and your influence over others ; all to be employed, in obedience to his commands, and used entirely for his glory. It implies that you choose the Lord, for your portion, his sacred \vord, for your guide ; his people, for your companions and friends ; and a holy heaven, for your iinal home. If any are conscious, that this is their choice ; if they desire to be the Lord's, in the strongest bonds ; and if they delight in his judg- ments ; they have the best evidence, that they are quaiiiicd to profess religion, and attend on sealing or* dinances. 2. This subject brings into view, the peculiar guilt, and aggravated wickedness of professing Chris- tians, who are conformed to the world, and disregard the statutes and judgments of the Lord. Such, having sworn to the Lord, and consecrated them- selves to his service, cannot sin, at so cheap a rate, as others ; every act of disobedience is attended with circumstances, which render it peculiarly hein- ous, in the sight of God. They are in a situation, to let their light shine, which might be the means of salvation to othei*s. But if their light be darkness, they may be instrumental of destroying many, and thus finally be found guilty of the blood of souls. Their sins, being also against the most solemn vows, will be of the nature of perjury. In this view, how aggravated do the sins of professing Christians appear ; and how awful must be the de- struction of hypocrites ! Yet let not sinners, who make no profession of religion, m.isimprove this truth, by flattering them- selves, that they are less criminal than others. Are you safe because others are more criminal ? Is it safe for you, to refuse to vow and pay, as you are comnianded, and as you are conscious is your rea- sonable service, because others, who have vowed, S E R M O N XL 149i have neglected to perform their oaths ? Is it wise to enquire, how you may sin, at the cheapest rate ? Or, is it wise to spend time, in searching for a way, in which you may go down to hell, in the easiest manner ? Would it not be wiser for you to enquire, how you may became reconciled to God, and escape the wrath to come ? 3. Let us, my brethren, apply this subject, by way of self-examination. We have avouched the Lord Jehovah, to be our God, and ourselves to be his people ; yea, we have sworn to the Lord, and bound ourselves by covenant vows, which we have also repeatedly renewed, at the Lord's table. But the question arises, in view of what has been said, are we pleased with our vows? Have we, in any good measure, performed them ? Suffer me to put the following questions, to my own conscience, and to each of yours^ Have you, O professing Christians, given evidence, by your walk, that God's judgments and commandments are the rejoicing of your hearts ? Have you considered your time, talents, and possessions, as the Lord's, and used them all as his property, entrusted to your care ? Have you loved the cause of truth, and fol- lowed the things which make for peace, and the things whereby one may edify another ? Have you walked before your families, in a holy manner I Have you taught, faithfully taught those, under your care, by precept and example, the right ways of the Lord ? Have you delighted in prayer^ in the daily read- ing of the scriptures, and in attendance on the pub- lic worship of God ? Have you walked in humility, meekness, patience, forbearance, and kindness to- wards all men ? In a word, have you, in any good measure, taken up your cross, and followed Christ? On the contrary, are not some of you conscious, that you are weary of God's ways ? Do you not regret your vows, and feel as if you had sworn to yow^ N 2 SERMON Xlf. AN ORDINATION SERMON. STRENGTH ORDAINED OUT OF THE MOUTH OF BABES. PSALM VIII. 2. Out of the mouth of babes and sucklings hast thou or*- dained strength^ because of thine enemies ; that thou mightest still the enemy and the avenger^ X HE chief design of this Psalm appears to be, to praise God for the display of his glory in the crea- ture man ; or, for the honor and dignity conferred on liim, in his being ordained to be an instrument, to still, or confound and destroy the enemy ; and to be exalted from a lower to a higher degree of glory and happiness, than that of the angels. It thus begins, " O Lord our Lord, how excellent is thy name in all the earth ! thou hast set thy glory above the heavens." From this solemn invocation and ascription of praise, the Psalmist passes to consider and dwell upon what God has done ; on account of which, he is thus wor- thy of praise ; and by which he has displayed and exalted his glory above the heavens. " Out of the mouth of babes and sucklings ha(;t thou ordained strength, 5cc6j?/s£' of thine enemies j that thou mightest SERMON XII. AN ORDINATION SERMON. STRENGTH ORDAINED OUT OF THE MOUTH OF BABES. it—B" PSALM VIII. 2. Out of the mouth of babes and sucklings hast thou or*~ dained streiigth^ because of thine enemies ; that thou mightest still the enemy and the avenger^ X HE chief design of this Psahn appears to be, io praise God for the display of his glory in the crea- ture man ; or, for the honor and dignity conferred on liim, in his being ordained to be an instrument, to still, or confound and destroy the enemy; and to be exalted from a lo'wer to a higher degree of glory and happiness, than that of the angels. It thus begins, " O Lord our Lord, how excellent is thy name in all the earth ! thou hast set thy glory above the heavens." From this solemn invocation and ascription of praise, the Psalmist passes to consider and dwell upon what God has done ; on account of which, he is thus wor- thy of praise ; and by which he has displayed and exalted his glory above the heavens. " Out of the mouth of babes and sucklings hast thou ordained strength, ;5ecc?/5^ of thine enemies ; that thou mightest 154 S E R M O N XII. still the enemy and the avenger." And, to express his astonishment at the infinite goodness and conde- scension of God herein, he adds, " When i consider the heavens, the work of thy fingers, the moon and the stars which thou hast ordained. What is inan^ that thou art mindful of him ; and tlie tke son of man^ that thou visitest him ? Thou hast made him a little lower than the angels, thou hast crowned him with glory and honor. Thou hast made him to have do- minion over the works of thine hands j thou hast put all things under his feet." This psalm had, doubtless, a primary reference to the Jirst Adam and his posterity ; a.s having domin- ion over the creatures, and the works of God in this world ; and being but a little lower than the angels, in the scale of intelligence, and in point of honor and dignity. — But there is, evidently, an idtimate and jirincifml reference to the seed of the ivoman, or second Adam and his posterity, or the exaltation of the human nature, as redeemed and united to the son of God in his incarnation. This is evident from several passages in the New Testament. Pai'ticular- ly, from Hebrews, second chapter ; Avhere the apos- tle introduces this Psalm to prove, that Jesus Christ is above tlie angels, and is exalted, in his incarnate person, to universal dominion, and to be the trium- phant conqueror of all his enemies. As in verse six and onward : " One, in a certain place testified, say- ing, What is man that thou art mindful of him ; or the son of man that thou visitest him ? Thou madest him a little lower than the angels — thou crownedst him with glory and honor, and didst set liim over the works of thine hands ; thou hast put all things in subjection under his feet." The apostle then adds, " We see not yet all things put under him. But we see Jesus, who was made a little lower (or, as it may be rendered — for a little while lower) than the angels, for the suffering of death, cro^yned with glory and honor." And, in 1 Cor. xv. 25. it is said, " He (i.e. (f V ' SERMON XIlA^r*^ " -155 XII. \cy. Christ in his human nature) must reign, till he hath put all enemies under his feet." And this is sup- ported in ver. 27, by a direct quotation from the sixth verse of this Psalm, in these word, " for he hath put all things under his feet.'* Such is the New Testament 'exposition of the. leading sentiments of this Psalm. And the words of our text, evidently refer to the same subject. They are expressive of the peculiar manner, in which infinite wisdom sees fit to effect the designs of his goodness, and confound and silence his ene- mies : viz. By means and instrii?nents, weak and in- sufficient in themselves, but strong and effectual by the power and wisdom of God. " Out of the rrouth of BABES, thou hast ordained strength, because of thine enemies; that thou mightest 5^zV7the enemy and the avenger." — And by the subject of the Psalm, and the connection of the words, by babes, here, we may understand the church of Christ and his members. 'J7ie man Christ Jesus, who, as we have shown, is the principal subject of this Psalm, was, in the be- ginning, literally a babe. He was the babe of Beth- lehem—the person respected by the prophet, that should " grow up as a tender plant, and as a root out of a dry ground." And, as he is the principal mem- ber, the head of the body, of which his brethren are the inferior members, therefore, the text may be understood as referring to him, inclusive of his members. This sense does not exclude the idea, of -j^oung children being brought to experience the grace of God, and to praise him with their mouths. Whenever there are m stances of this, it is then lit- erally true, that out of the mouth of babes, God has ordained strength, to still the enemy. The words, however, are not necessarily limited to such cases. They may refer to all those, out of whose mouths Cod ordains strength, or perfects praise, of whatever age or condition they may be. Such may, in figu- rative language, with propriety be called babes j to 156 SERMON XII. intimate their weakness as instruments, and in ac- knowledgment of the divine power and wisdom, which are perfecced and displayed in them. If we admit this construction of the text, and by- babes understand the seed of the woman, or the man Christ Jesus cTnd his brethren ; then, of course, by the enemy and avenger, to be opposed and silen- ced, or overcome, must be understood, the serpent and his seed, or the enemies of God and his church. And this doctrine will appear to be contained in them : viz. That however unlikely it may appear, to an eye of sense, yet, the church, or Christ and his members, shall prevail against their enemies, and triumph over all opposition, to the praise of di- Tine power and grace. In illustrating this doctrine, I shall I. Notice the great disproportion, or inequality which there is between the church and its enemies ; and the improbability, to a vievy of sense, that the former should ever prevail. II. Attend to the reasons, on v.diich we may ground our confidence, that these babes shall finally prevail and triumph over ail opposition. III. Consider the means by which they shall over- come, or the peculiar way, in which strength is per- fected in them, to still the enemy and avenger. I. I am to notice the great disproportion, or ine- quality which there is between the church and its en- emies ; and the improbability, to a view of sense, that the former should ever prevail. — This view of the subject may be useful. We are naturally led to it from the peculiar phrase- ology of the text. . The phrase, chosen by the Holy Ghost, to describe the church as compared with the enemies with whom they have to contend, is " babes SERMON XII. 15? and sucklings.''* In this view it must appear very unlikely, to an eye of sense, that they should ever prevail over their enemies. To those who view Christ's followers as one with hira, and who view him as the Son of God, there could be no doubt of their success. This would be a view of faith. But to all eye of sense, there appears as great ai* inequality between tlie church and its enemies, as between babes and giants ; and as small a prospect of success. This is not only the representation of the text, but of numerous other passages of sacred writ ; two or three of which will be adduced. In the description which God gives of the church, of his and their enemies, Isaiah xii. 14, 15. the church is called a worm, and the enemy are called moun- tains, by which Vv^e should suppose a worm might easily be crushed. " Fear not, thou worm Jacob — thou shalt thresh the mountains, and beat them small." Christ, also, compares himself to a worm, Psalm xxii. 6. " I am a worm and no man, a reproach -of man and despised of the people.'* But he compares his enemies, and the enenues of his people, to bulls of Bashan and roaring lions. And in Luke x. 3. he compares his followers to sheep, and their enemies to wolves. " Behold I send you forth as sheep among wolves." The propriety of these representations will appear, if we look to the circumstances in which Christ, the head and leader of his people, came into the world, and engaged in contest with the enemy and avenger, and in which his disciples and follow- ers also engaged. How unfavorable was the situation of the world ? Idolatry universally prevailed. All the kingdoms and empires of the world were under ^he influence of Satan, the grand adversary, who was- then, eminently, god of this world, and ruled in the hearts of all, except a little number, who v»^ere the church of God among the Jews. In such circum- stances Christ entered the world, to undertake against the enemy. He entered as a babe, poor, weak and O 158 SERMON XII. helpless. He lived thirty years, almost unnoticed by the world. And when he entered upon his ministry, and proclaimed himself the Messiah, he was despised and rejected. None, except a few women and illit- erate fishermen, received him. His enemies con- spired against him ; nor did they re&t 'till they had nailed him to the cross, where he bled and died. In this situation, betrayed, denied, and forsaken by his friends, and triumphed over by his enemies, what prospect was there, to an eye of sense, that he would yet triumph over all opposition, and establish himself and people ! And when he sent out his apostles and ministers into the world, to subdue the enemy — to proclaim the gospel, and set up his kingdom upon the ruin of Satan's, how insufficient and unequal did they ap- pear to the task ? They were, indeed, as babes. They Avent out a company of weak, and for the most part, illiterate men, and entirely destitute of worldly sup- port. They went into a prejudiced world, where all were engaged against them. They were to preach a doctrine, which was above the comprehension of the most of their hearers, and greatly mortifying to their pride. They were to condemn the religious and idolatrous practices of the nations, to which they Avere sent. They were to command them, upon the penalty of endless misery, to discard all their former Gods and idolatrous practices — to believe in a cru- cified Jew, as the Son of God and Saviour of the world. And, forsaking all, to take up the cross and follow him : and to be ready to meet the scorn, con- tempt, and persecution of the world, and even death it- self. Nor were they to hold cut any reward to their tiearers, even in another world, except one of such a nature as had no charms, in the views of wicked men. When the false prophet, Mahomet, sent forth his disciples, he gave them a doctrine, perfectly- calculated to gratify the lusts, appetites, and passions •f men. But Christ's disciples went out into the SERMON XII. 159 world, with a religion to which the world of mankind were wholly opposed ; and with doctrines calculated to bring this opposition into exercise, and to stir up all the powers of darkness against them. In these circumstances how unequal was the contest ? what prospect was there that they would succeed, except to an eye of faith ? Nor are present prospects, to an eye of sense, essentially different. The carnal heart is still the same, and the gospel is the same — a stumbling-block and foolishness to worldly men. "The heathen still rage, andthepeople imagine avain thing — the kings of the earth set themselves, and the rulers take counsel together against the Lord and against his anointed ; saying, let U5 break their bands asunder, and cast away their cords from us. But he that sitteth in the heavens shall laugh, and the Lord shall have them in derision.'* This leads us, II. To consider the reasons, on which our confi- dence may be grounded, that these babes shall finally prevail and triumph over all opposition. And here I would observe, 1. That the promises, which God hath made, are an ample ground of confidence. God is able, out of the mouth of babes, to perfect strength ; and he has pledged his fuithfuhiess that he will do it. He has promised, that the seed of the woman shall bruise the serpent's head — that he will build up his church, and the gates of kell shall not prevail against it. He says, by the prophet Isaiah, " No weapon that is formed against thee sliall prosper — behold, all they that be incensed against thee, shall be asha- med and confounded. Fear not, thou worm Jacob, I will help thee, saith the Lord, thy Redeemer, the holy one of Israel— thou shalt thresh the mountains and beat them small, and thou shalt rejoice in th« 160 SERMON XII. Lord, Jind glory in the holy one of Israel.'* Pre- mises of this nature, are to be found in almost every page of the sacred scriptures. 2. Past and present experience is another ground t)f conndence. There have been numerous instances in which these babes, when in the most unpromising circumstances, contrary to all human probability, have received strength, to triumph over the most formidable oppo- sition. Christ himself, when he came into the world, in the unprom.ising situation which has been describ- ed, had streagth to confound his enemies ; even in death he conquered, and led captivity captive, and will reign, till all his enemies shall be made his foot- stool. His disciples and apostles also, when they went forth to preach his gospel to an opposing world, 'Were enabled by the power of God, which was made perfect in their v, eakness, to confound the enemy and avenger, and to spread the triumphs of the cross. All the conquests of the Alexanders and Cesars of the v/orld shrink, in comparison with the conquests of these babes. In one age their line went out into al- most every part of the habitable world ; wherever they went they overturned idolatry, shook the founda- tion of Satan's kingdom, and built up the kingdoiTi of God upon its ruins. Nor at the present day does God leave himself without v/itness. In the most unlikely places, and by the vv eakest means, the most obstinate enemies and despisers of Jesus have been broup-ht to bow at his name. Where the standard of the avenpjer and enemy lately stood, and bid bold de- fiance to the captain of our salvation, the banner of his cross now waves, and thousands flock to it. The number of the babes, and their confidence in God is increased, while the enemy are weakened. And thus it will continue to be, from time to time, until that day of God's power arrive, when all his elect people shall be gathered in and made willing — when S ERMON XII. 161 converts shall exceed the drops of the morning dew, and the enemy and avenger be confounded and put to eternal shame. The reasons on v/hich we found our hope and confidence of all this, as v/e have sug- gested, are, the promises of God, with the past and present experience he has given of his fLUthfui- ness and power. It remains, III. To consider the manner, in which strength is perfected out of the mouth of babes ; or the pecuiiur way in which the church are enabled to withstand opposition and still the enemy. I would here observe, that the Avay in and by which strength is perfected out of the mouth of babes is, principally, by prayer ; by a bold and consistent confession of the name of Christ ; and by faithful'v preaching the gospel. Hence the reason and pro- priety of the phraseology of our text : " Out of the iQouth of babes, hast thou ordained strength." 1 . One peculiar way in which the people of God are enabled to withstand opposition, and become in- strumental of stilling the enemy, is by prayer. Christ himself, when on earth, opposed the enemy in this way. He was much in prayer for himself and his disciples, and for all who were given to him of the Father. His prayers were prevalent, and all tlie schemes of the enemy and avenger, relative to his death and the destruction of the church, were discon- certed. All the followers of Christ endeavor to imi- tate him in this example, and give themselves unto prayer. The eRicacy of prayer in buiiding up th« cause of God — in obtaining deliverance and mercies for the church and for individuals, and strengthening them for the Christian vv'arfare, is wonderful. Under all distresses, from within and without, the children of God have, in every age, found relief, and been made strong by the power of God» All, therefore, O 2 162 SE RMOl^ XIL who have a spirit of prayer, are safe, whatever ap- parent danger arise ; because they have power to prevail with God, and to overcome the world. God hath promised to the seed of Jacob, that they shall riot seek him in vain. And his address to Jacob, when he had wrestled with the angel, is applicable to all, who have a true spirit of prayer. " Thou hast power v.'ith God and with men, and hast prevailed.'* 2. Another way, in which the friends of Jesus are enabled to still the enemy, is by a bold and consist- ent confession of the name of Christ, before men. Every one who makes a public confession of Christy or a profession of faith in him, joining to his. people, and observing his ordinances and commands, honors the cause, brings an accession of strength ta it, and proportionably weakens the cause of the ene- my and avenger. It must, however, be a consistent confession. The language of the life, must accord with the language of the mouth. There must be, also, a continuance in professing Christ and espous- ing his cause, upon all proper occasions ; even in a time of danger ; and a readiness to contend earnestly for the faith of the gospel, when attacked by ene- mies. Christ himself witnessed a good confession before Pontius Pilate. And he requires of all his followers, that they be ready to confess him before men, al- though it should be at the riatiue of life. And when he warned his disciples, that they should be carried before kings and princes for his sake, he added, I will give you a mouth, that none of your adversa-^ lies shall be able to stand before it. We have an eminent instance of the fulfilment of this prediction, and of strength thus perfected out of the mouth of babes, in Acts, Chap. iv. The apostles being called before the Jewish rulers, to answer by what name they had healed an impotent man, with a view to en- trapping and confounding them, they readily witnes- SERMON XIT. 163 sed the following; noble confession : " Be it known unto you all, and to all the people of Israel, that by the name of Jesus of Nazareth, whom ye crucified, whom God raised from the dead, even by him, does this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner ; neither is there salvation in any other, for there is no other name lender heaven given among men, whereby ye must be saved." Here was strength to still the enemy ; for when they saw the boldness of Peter and John, and took notice that they were unlearned and igno- rant men, they marvelled — they were confounded, and began to consult privately what they should do ? expressing doubts, whether they should succeed in their opposition. ^ Instances of persecution for the truth, and acts of violence, are not so frequent, at the present day, al- though instances are not wanting. But attempts to injure the cause of Christ, by sophistry, ridicule, and cavilling against the truth and against the preachers of it, are not wanting. False teachers also arise, and men of corrupt minds, who attempt to warp the minds of the unwary from the truth to their corrupt ways. Such, therefore, must be opposed, by " contending earnestly for the faith, once delivered unto the saints." In this way strength has often been perfected out of the mouth of babes, strength sufficient to still the en- emy, silence their cavils, and more and more to in- crease the light, and establish the truth on an immo- vable foundation. 3. Another eminent and peculiar way, in which the disciples of Christ are enabled effectually to oppose the enemy, is by faithfully preaching the gospel. In this way much has been done, by the mouth of babes, to still the enemy, and build up the gospel king- dom. When Christ sent forth his apostles and minis- ters to conquer the world, and deliver it from the do- Qiiiiion of Satan, v/hat were the v/eapons I They 164 SERMON XII. were not carnal but spiritual. The principal one was the word of God, which is the " sword of the spirit." They were directed to preach the gospel. A preached gospel is denominated, the wisdom of God, and the power of God to the salvation of sinners. Therefore the apostle says, " The preaching of the cross is to them that perish foolishness, but to us who are saved it is the power of God. It pleased God^ by the foolishness of preaching, to save them that believe ; we preach Christ crucified, the power of God and the wisdom of God." Experience has shown, that the faithful preaching of the gospel is greatly feared and peculiarly opposed, by the enemy and avenger. It is that by which God does effectually beat down his strong holds — delivers his miserable captives, and destroys every thing which exalteth it- self against the knowledge of God. Thus I have briefly considered, the unpromising situation of the church, to an eye of sense, with res- pect to its enemies — the ground of confidence that it shall prevail — and some of the principal ways, by v^dlich it is enabled to witlistand opposition ; or, by which God has ordained and perfects strength cut of the mouth of babes, to still the enemy and avenger. I would nov/ request the attention of my audftnce, to some of the inferences and reflectiens,. which the subject suggests. And, 1. From what has been said on this subject, wc are led to admire and adore the wisdom and goodness of God, in the plan and work of redemption. By a close attention to the subject of tiie text and context, and the things they isuggest, such a view of the divine plan rises before the mind, as is too sub- lime to be expressed, or adequately to be conceived ; and.niost strongly evinces the divinity of the sacred scriptvu'es, which reveal it. Although God in all things seeks his own glory, yet he seeks and can ac- complish it, in no other way than by displaying hiiti- SERMON XIL 165 self in the communication of being and blessedness. For this, therefore, he created the universe. For this he, in eternity, in his all disposing counsel, con- templated the existence of intelligent creatures — men and angels ; and also of moral and natural evil; without which creatures could never have so sensi- bly felt or realized their dependence and obligations to God for all their happiness — nor have seen all the divine perfections acted out. For this, also, he eter- nally contemplated the plan of redemption, and elect- ed the babes, the man Christ Jesus and his brethren, to be the most highly favored subjects of his king- dom. He ordained strength out of their mouths, that they might be instruments of confounding the enemy and avenger, and of displaying the riches of his grace. In this way he has rendered his name excellent in all the earth, and exalted his glory above the heavens. The manner, also, in which the work of redemp- tion is carried on in the world, claims our admiration, and praisQ. It is such as is calculated to display the power and wisdom of God. He has chosen the weak things of the world, to confound the mighty, that no flesh should glory in his presence. Christianity being circumstanced as we have seen, — its being for the most part a suffering cause, and, to an eye of sense^ "unlikely to be supported, not only serves to draw a line between the friends and enemies of Christ, but it proves an excellent trial to real Christians. It serves to realize to them their dependence. It gives tliem constant occasion for the exercise of faith in the all-sufficiency of God, and in his faithful- ness to his word. It excites to watchfulness and pray- er, and by calling into exercise, it increases and strengthens all their graces. 2. We learn from this subject, that it is important Christians should desire and strive to live in the con- stant exercise of a lively faith. — Nothing else will 166 SERMON XII. encourage them to exertion — riothmg else will ren- der them confident of success, and be productive of real peace, in view of the generally low state of re- ligion — the weakness of its friends, and the strength of the enemy. In proportion as faith is weak, and Christians begin to judge by an eye of sense, they will indulge doubts and fears — they will be alarmed and anxious, and tremble for the ark of God. la this way they may dishonor God — grieve his Ho- ly Spirit, and give the enemy and avenger great ad- vantage against them. Hence the importance of a lively faith and trust in God at all times. 5. The subject may afford abundant consolation and encouragement, to the people of God, at the present day, and in all times of darkness and diffi- culty. The present, notwithstanding the many manifes- tations of divine power, in building up his kingdom, is a day of great opposition to the church and cause of God. In many places, infidelity, error, and ini- quity abound — the love of many waxes cold, and the enemy triumphs. A great part of the world lijlh in wickedness, its inhabitants being under the domin- ion of the adversary of souls. In many parts, pa- gan idolatry prevails— -in some Mahometan delusion — in somC; popish superstition, and in many, infidel philosophy and atheism. The spirits of devils, even all the agents of the enemy and avenger, appear to be gone forth into the earth, to gather nations to bat- tie against God. In opposition to this numerous and formidable host, there are a few babes — a few followers of the Lamb, scattered through the world. They are forces, however, or instruments in the hand of God ; and out of their n^ouths he will per- fect strength. By the blood of the Lamb and the word of their testimony, they v/iil prevail and over- come. Never were such exertions made, to destroy any other society or institution; as there have been SERMON XII. 1(57 to destroy the church of Christ. Kingdoms and so- cieties of men, which have appeired an hundred fold stronger than the church, have been destroyed by a thousandth part of the opposition, which that has received and triumphed over. It has, indeed, often been brought low ; but strength was ordained-— it has been raised, and the divine hand been the more conspicuous. Here then is ground for consolation, in every day of trial. Opposition may continue and increase— .be much greater and more bitter than at present, even to violence, before the glorious Mil- lenniel day : but the Lord is at hand, and his people may always be addressed in his own words, " Fear not, little flock." 4. From what has been said, let all be cautioned, not to be found engaged on the side of opposition to Christ and his people. — To use the words of Gamal- iel, " Refrain from these men : for if this v/orkor this consel be of men, it will come to nought." But it has not come to nought. It has withstood earth and hell for 1800 years. It is therefore of God. But if it be of God, ye cannot overthrow it, and will be found fighting against God. Let all, therefore, who are opposed (and every impenitent sinner is opposed) be exhorted to refrain from opposition, and to come over on the Lord's side. Opposition is in vain — it is folly and madness. As well might the briars and thorns set themselves in array against the fire. *' Let the potsherds strive with the potsherds of the earth." 5. From this subject we are taught, what is the proper business of Christians, and what they must exert themselves to do, would they be instruments in the hand of God, to still the enemy, and advance the cause of God, iii their own hearts and in the world. 168 SERMON XII. They must give themselves unto firayer ; and make a bold and consistent confessio7i of the name of Christ, and be ready to contend earnestly for the faith, once delivered to the saints. They must preach the gospel. This, as has been shown is a weapon, migh- ty through God to the pulling down of strong holds, and every thing which exaiteth itself against the knowledge of God. Or if we are not qualified for this, and have not a call to preach the gospel, still we are obligated to send a preached gospel unto oth- ers. We are bound to contribute to send forth preachers to destitute places, where they are either unable or unwilling to support them. Nor is ridi- cule or opposition a sufficient reason, why Ave should desist. It is to be expected, that the avenger will stir up opposition, in every possible form, when at- tacked in his strong holds. Had the apostles and primitive Christians desisted from their exertions, on account of opposition and discouraging appearances, the gospel, ray brethren, would never have reached our ears. If we shrink from the difficulties involved in an attempt, to propagate the gospel among the -destitute, or of supporting missions, and say, it will be in vain, we shall manifest that we judge by an eye of sense, and consider not that God is able to perfect strength in this way. In this way, God has, hereto- fore, ordained strength to still the enemy and spread the gospel. Blessed be his name that he is, even now, giving such evidence of his approbation of the exertions of his people, to advance his glory in this v/ay, and such encouragement to them to proceed. Blessed be God, that he has opened the hearts of many, in various parts of the world, to contribute liberally of their substance, and of some to devote their time and talents to the arduous but important work of evangelizing the heathen ; or of carrying the gospel and its precious ordinances to our breth- ren, in the borders of the wilderness. The occasion of this day, my brethren, renders these thoughts pe- SERMON %U, Le9 • -ciiliarly interesting, and is my apology for particular- ly introducing them. It is a witness to us for (Jod, that he is gracious — that he hears the cry of his children, and will carry on his own work, and that he has the hearts of all in his hands. He has inclined the heart of our young brother, the youth who now presents himself before the Lord, to receive com- mission to preach the gospel. He has inclined hii^ heart to carry the glad tidings into the wilderness, to the poor and destitute, and cheerfully to submit to the peculiar trials and arduous services of a mis- sionary life. And you are soon to witness the •solemn and interesting scene, of setting him apart to the important work. You v/ill, therefore, suffer me to address a few words to him, as propriety dictates, on so interesting an occasion, DEAR BROTHER, Tlie situation in v/hich you this day stand is intei'»' esling and solemn. Tlic king of Zion is now pre- sent in theinsututed authorities of his church ; and you have presented yourself before them, to receiv May the Lord support you, in the solemn transaction— -enable you to be deeply humble, and sincerely, cheeii"uliy, and unreservedly to devote yourself t« the important work to which you are called. The subject, my bmther, which vfe have been con- templating, must have been interesting to your feel- ings ; and suggested thoughts applicable to the transaction before you. It must have suggested, that the w^ork which you desire is a good and honor- P 17^ SERMON XII. able work. To be commissioned to carry the light of life to the ignorant and benighted — to preach good tidings to the meek — to bind up the broken hearted — to proclaim liberty to the miserable captives of Sa- tan, and the opening of the prison to them that are bound ; and in this way be an instrument, in the hand of God, to still the enemy and avenger — how good the work — ^how honorable the employment 1 You will, doubtless, be ready to adopt, with humility and thoughtfulness, the M^ordsof the apostle, " Untomc, V.' ho am less than the least of all saints, is this grace given, that I should preach ainong the Gentiles, the unsearchable riches of Giirist." But 'the work, al- though good and honorable, is great and arduous. — You must expect, in the prosecution of it, to meet with peculiar difficulties, trials, and oppositions — oppo- sitions from without and within— .from the rem.aining corruptions cf your own heart — from the passions and prejudices of unreasonable men — from the allu- ring vanities and distracting cares of the world — from the threatening prevalence of irreligion, profanity, and infidelity, and from the subtile devices and artful machinations of Satan, the grand enemy and aven- ger. But, be not discouraged. Go forth in tlie name and strength of the Lord of hosts. Give no place to the devil — retreat not for a moment. Maintain your ground, as a good soldier in the battle of the Lord. Let none of these things move you — count not your life dear to you, so that you may finish your course v/ith joy, and the ministry which you, this day, receive of the Lord Jesus, to testify the gospel. At all times realize your dependence and insufiiciency, and trust only in him, who is able out of the mouth of babes to ordain strength. Let me add, that would you hope to be accepted of God, and succeeded in your Avork, as an instrument to stiii the enem.y and avenger, and to build up the kingdom of God, all the duties incumbent on Chris- l-ijms, which have been suggested by our subject, arc i SERMON XIL in peculiarly incumbent on you. See to it, therefore, Uiat you be much in prayer. You will not have great success in appeasing the enemy, nor be com- forting and edifying to God's children, nor ^ili yon have comfort under trials, unless you arc a man of prayer. Where can you go for counsel and direction, under the trials of the nvinistry, except to God ? — Be consistent also in your confession of Christ. — Maintain a holy conversation, and bring not a reproach upon the sacred office, by a loose and unholy life. Be faithful, also, in preaching the gospel, wherevei* you are called. Declare the whole counsel of Got!, keep back nothing. — While you choose acceptabia words, carefully avoid the temporizing spirit, which would conceal the searching and humbling trutiis of the gospel, under a specious covering. liow many, ^,-alas, in this way, handle the word of God deceitfully I The words of such still not the enemy, neither do they displease, because they strike not at the founda- tion of his kingdom. To gUvird you from unfaith- fulness, to which there are so many temptations from the fear of man, and a regard to popular ap- plause, remember, my brother, that you arc a dying man, and will preach to dying men. Shortly, you must stand at the bar of God, and give an account of your stewardship — remember, that there may prc- bably, be many unfaithful ministers at the left hand of Christ, at his appearing, v>^hosc guilt will be aw- fully aggravated. But, we hope better things of you ; yea, we have great conndcnce in you. We trust the grace of God is in your heart, and that it is your prayer that you may be faithful. This is the prayer of God's people this day. ^V'e commend you to God, and the guidance of his spirit. May the Lord be with you, Vv^herever, in his pro- vidence, you shall be called — give you strength ac- cording to your day ; and perfect strength out of your mouth, to still the enemy. May the blessing ©f many ready to perish come upon you ; and may It2 SERMON XII. you have many souls, who shall be seals of yout- ministry, and crowns of your rejoicing in the day oF the Lord Jesus. Amen. Fathers and brethren, and all who hear me this day. This is a solemn occasion, and very interesting to us all. It is calculated to impress the importance of the sub- ject of this discourse. How great is the goodness and condescension of God, in carrying on a treaty of reconciliation with mankind ! And how does it call for our adoration and praise, that he has chosen sin- ful man, to be the medium of displaying his mos.t glorious perfections I Let us be impressed with a sense of our depend- ence on God, and the importance of imploring his blessing on all our endeavors. If any thing is ef- fected by the means we use, it is through the effi- ciency of God. He ordains and perfects strength out of the m-outh of babes. If we are disposed to en- gage in God's service — if we are furnished to duty — if we are successful and instrumental of good to our fellow creatures, and of advancing the cause of the Redeemer, it is all of the Lord, who worketh in us, both to will and to do of his good pleasure. It ever becomes us to say, " Not unto us, O Lord, not unto lis, but to thy name give glory." Let us all reflect on our situations, characters, and prospects—on what God has done for mankind — the glory which he lias revealed, and the aggravated guilt •of those who reject his grace, and devote their lives to the service of t!ie enemy and avenger. God has given his only begotten and dearly beloved son to die for sinners— He has raised him from the dead, and exalted him far above all principality and power. All who believe on him shall, in due time, follow him and sit witii him on his throne, and share with him in all his glory. By means of their union and relation to the man Christ Jesus, they will be exalted in glory and SERMON XII, 173 happiness, and afTbrd the brightest exhibition of God's perfections to ail intelligences. What an object is here ! what a prospect have v/e before us ! Shall we not have respect to it ? Shall we not prefer the afflictions of the people of God to the pleasures of sin ? How shall we escape if we neg- lect so great a salvation ? Therefore, " Kiss the son lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put theii" trust in him." P 2 SERMON XIII. FRAILTY OF MAN. ISAIAH II. 22. .Qea6€ y^efrom man^ tvhose brenth is in his fiostrils j for ivherHn is he to be accounted of? X HESE words can never be unseasonably ad- dressed to those who place an undue dependence on auy worldly enjoyment ; nor will they be uninterest* ing to those who feel the importance of seeking high- er aid, and more permanent objects of trust, than this world can afford. They imply, that mankind are prone to place an undue dependence and affection upon creatures, and suggest very important motives to dissuade from a conduct so sinful and unwise. In discoursing from them, I shall consider them as the call of God to ««, and to every one^io cease from man — to cease from all men — all mere creatures^ ■whatever may be their character, or however promi- sing their condition or prospects. In prosecuting the subject, I shall, I. Remark briefly upon the import of the expree*^ sioDj " Cease ye from inan^»" 176 SERMON XIII. II. Consider and illustrate the proposition im- plied in the text, that mankind are prone to place an undue dependence and affection upon creatures. III. Offer some considerations to enforce the dis- suasion, " Cease ye from man, M^hose breath is in his nostrils ; for wherein is he to be accounted of V I. What is implied in the expression, « Cease ye from man ?'* Here I observe, negatively, that it does not imply^ that we are to disconnect ourselves from the society and friendship of our fellow creatures, nor does it im- ply, that we are to exercise no affection towards them ; nor that we are to hope for no comfort, consolation, or assistance from tiieir love and friendship, while we sojourn in this vale of tears. On the contrary, we are commanded to love all as ourselves, to exer- cise a tender affection towards those who are nearly connected with us. We are permitted to look to them as instruments of good in the hand of God. We are allowed to hope for consolation from them — to hope, that they may be the means of leading us to God, and of exciting emotions of gratitude to Him, who is the prime author of all good, and tlie disposer of events. But the words, " Cease ye from man," imply these two things : 1 . We ought not to place an undue dependence, nor any undue or excessive affection upon creatures, or any v/orldly enjoyment. We ought not to place dependence upon man, or put trust or confidence in the children of men, for strength or assistance to de- liver us from any evils, or produce any good, other- "wise than as means aiid instnmients in the hand of . God, and commissioned by him, SERMON XIII. irr 2. We should withdraw our confidence and trust from creatures. We should consider their impo- tence, and place confidence and dependence for as- sistance, both with respect to time and eternity, in Him alone who changeth not, and who hath ever- lasting strength. We ought to cease from an un- due affection to man. Our supreme affection is due to God. It ought not therefore to be placed on any other object — not even upon our nearest and dearest worldly connections. There is a proper affection to> these, which may be great and strong ; but if it be not subordinate to the love of God, it is of a wrong nature. *' Cease ye from man." Cease from trusting him. Cease from all undue affection, or idolatrous fondness towards him. " Set your affections on things, above —not on things on the earth.'* II. I proceed to consider and illustrate the propo- sition, that mankind, botli good and bad, are prone to place an undue dependence and affection upon creatures. This is implied in the text, and is evi- dent from ail the numerous passages of scripture, in which we are cautioned against an improper attach- ment to the things of this world, and forbidden to trust in man, in whom there is no help. It is evident also from experience. How apt are v/e in civil, religious, and social life, to look to crea- tures — to means and instruments for help, v/ithout a proper feeling of dependence on God 1 How many are ready to say, that might wc have but such and such men set to rule over us, the laws and the times would be better, and we should have greater public happiness and prosperity — not considering, that the hearts of kins-s and of all rulers are in the hand of the Lord, so that he can turn them whither- soever he will — disconcert every pernicious counsel, and cause even the wicked to rule well, or to do those things which shall be for the good of a people. 178 SERMON XIIL Whenever we are prepared for his favors, he has favors in store for us. How apt are we also to think, that if we might set under such and such ministers of the gcspci as we could mention, or if our minister had such gifts and qualifications as we couid describe, we should be more edified and engaged ; infidt-lity and error would not be so prevalent, and religion would revive among us — not considering that a " Paul may plant, and an Apollos water" in vain, unless God give increase. How prone are we, moreover, in social and rela- tive life, to consider, or, at least, to treaty our friends, our children, or near connections as if they were nc'^ ccssary to our comfort, and as if all Gur happiness depended upon them — not considering the important truth, that •' Nor children, relatives or friends Can re:d blessings prove, Nor all the worlclly good he sends, If sent withoiii his love." So with respect to an undue affection, we are very prone to exercise it towards near friends and connec- tions ; even to be so much bound up in them, as to encroach upon duty while they ar^ continued, and render us almost comfortless when they arc taken av/ay. The reason of this is, the depraved disposition there is in ail, " To love the creature more than the Crcator"~a disposition to be independent of God. This evil disposition is described, in the word of God, under tlie names of the Ocsli — the old man indwelling sin. This operates with full strength in the unregenerate, and, though weakened and mor- tified in true believers, yet, is not wholly eradicated. And as all are prone to place an undue dependence and affection upon their friends and near connec- tions, so Christians are exceedingly apt to fi\H into it, on account of their being really one of the greatest comforts and consolations of life ; and especially be- SERMON XIII. \79 cause they view such enjtjyments as lawful in them- selves, and approved of God. Christians are generally shocked rather than se- duced by temptations to gross sins. They are ready to say, with the patriarch of old, " How can I do this {^reat Avickedness and sin against God 1" Yet they are in danger of abusing lawful things — and es- pecially that of affection to creatures, and|he conso- lation they are permitted to hope for ffom them. Their danger arises from their propensity to exer- cise an improper trust and dependence. Hence the importance of the dissuasion in the text, " Cease ye from man, whose breath is in his nostrils.*' III. It remains to enforce tliis dissuasion by several considerations. 1 . To trust in creatures, or to place too much de- pendence on them, or to exercise an excessive affec- tion towards them, isvcrv sinJuL It has the nature of idolatry, and is therefore highly provoking to God. He has said, " Cursed is the man that tru'^teth in man, or maketh flesh his arm, and whose heart departeth from the Lord.*' He has declared also, " That he is a jealous God, and his honor he will not give unto another." But if we love, or trust in any one, more than God, we transfer that honor to a creature, wliich belongs to God only, and this is heart idolatry. Though we are commanded, in the scriptures, to love cur friends and connections and all mankind, yet we are most pointedly cautioned against suffering our affection to creatures to ri&e into a competition Tdthloveto God. Very strong is the figure which Christ uses on this subject : " If any man come to Tiie, and hate woi his father and mother, and wife and children, and brethren and sisters, yea, and his own life also, he cannot be my disciple." 180 SERMON XIII, Mutual affection ought to subsist between the va- j'ious relations and connections in life, proportioned to their nearness and importance ; and where it is made subservient to religion it cannot be too great. But when it encroaches upon that trust and affection, which are due to God alone, it becomes an idola- trous affection. It is exceedingly sinful and displea- sing in the sight of God. 2. Another consideration to dissuade from trusting in creatures is their insufficiency to afford help or re- lief in trouble, were we permitted to trust in them. *' Cease ye from man, for wherein is he to be ac- counted of ?" What is his strength or sufficiency to help either himself or others ? Were it not sinful therefore, were it noiforbiclden^ to trust in man, yet the folly of it would appear, for, " Vain is the help of man." Says the Psalniist, " Put not your trust in princes, nor in the son of man, in whom there is no help." And again, " Lord, give us help from trou- ble, for vain is the help of man." Of what avail can it be to look to Creatures for help, when the soul is bowed down under afflictions ? They may indeed, by the blessing of God, be made the means of some relief or consolation, through their sympathy and compasdon — but, merely in tlicmselves considered, " Miserable comforters are they all." What can the dearest and most faithful earthly friend do, what can the united force and skill of creatures do, towards delivering us from the tempo* ral and spiritual troubles, which surround us ? Who can deliver us from pains and infirmities — from sick- ness and death ? Who can free us from the pain of a wounded conscience, or deliver us from going down to the pit, or give to God a ransom for our souls ? We may receive help from God through the instrument* ality of creatures, but if we look to tficm,, or trust in any for aid, except the living God, we shall be, " Like SERMON XIII. 181 the heath in the desert, which inhabiteth the parched places of the wilderness, and seeth not when goo^. Cometh." 3. The last dissuasive I shall offer against trusting; in man, or exercising an excessive affection towards creatures, is their frailty. " Cease ye from man," says the prophet, " vahose breath is in his nostrila" This is a striking expression, descriptive of the short- ness and uncertainty of life. " Whose breath'^ — that upon which the life of man depends — " is in his fics- triU" — and may therefore be easily and quickly stop- ped. Whenever we breathe it out, we have notpovi - er, of ourselves, to draw it in again ; ]ior do \yy their best aad ablest friends. Pv 194 SERMON XIV. It follows that the ways of their heart, and the sight of their eyes are sinful. This is the way of all while in their natural state. The courses, and indeed all the doings of the unregenerate are wholly sinful. The scriptures teach, that the hearts of the sons of men are full of evil — that madness is in their hearts while they live — that they are all gone out of the way, and are together become unprofitable — that there is none that doeth good, no, not one — that every imagination of their hearts is only evil, and that con- tinually. In respect to children and youth — that they are born in sin and shapen in iniquity— that folly is bound up in their hearts in childhood — and in oppo- sition to the being born of the spirit, our Saviour asserted-—" that which is born of the flesh is flesh.'* Those therefore who walk in the ways of their heart, and in the sight of their eyes, will walk in the ways of this world ; will yield a conformity to its views and its vanities, following and helping on a multitude to do evil. They will treat the vanities of this world as the one thing needful, to the neglect of their souls and eternal concerns. They will make provision for the flesh to fulfil the lusts there- of ; will riot on the bounties of providence by spend- ingthem in sin ; will cast off fear nnd restrain pray- erj'and spend their time, not excepting even their sabbaths, and other seasons which ought to be espe- cially devoted to th« service and worship of God, in slavish servitude to sin and Satan. That they v/ill do this is evident from the consideration, that the hearts of the sons of men are full of evil, and v/hoUy inclined to it. That the construction now given to the vrords of the text is just, will appear by considering what is intended by similar expressions found in the word of God. Two or three will here be introduced for illustration. Psalm Ixxxi. 12. " So I gave them up ViTito their o=ry?i heart's lusts, and they walked in their Q^^n counsels. Oh^ that my people had hearkened SERMON XIV. 19J unto me, and Israel had walked in my ways'' In Jeremiah xviii. God is represented as calling upon the people to walk in his ivays ; but they said, verse. 12, " We will walk after our own devices, and we wi 1 every one do the imagination of his evil heart." 1 John ii. 1 5, 16." Love not the Vi^orid, neither the thingr, that are hi the world. If any man love the world the love of the Father is not in him-; for all that is in the world, the lust of the fiesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world." From the evident meaning of these and similar passages, and from their strong re- semblance to the words of the text, it is clear that the construction which has been given to it, is agre;:' able to the intention of the inspired writer. This then is the direction that is literally given to youth in the text. Indulge in carnal joys and mirth, cast off all seriousness, all attention to religion and care of the soul, follow the lust of the fiesh, and the lust of the eyes, and the pride of life, and every sug- gestion and corrupt inclination of your will and de- praved hearts. This leads us to enquire, II. How Solomon is to be understood, when calUnp' Upon youth to walk in the ways of their heart, and in the sight of their eyes. To this it may be replied ; that the wise man did, without any doubt, wholly and very strongly disap- prove of the practice to which the words literally di- rect. The text is evidently expressed ironically, and to be understood in a sense, directly opposite to the literal construction. Solomon is not here i\z'^- cribing the way in v/hich youth ought to walk ; but the way in which they are disposed to walk, and points cut the dreadful consequences. The text begins, indeed, in the form of a positive command, " Rejoice, O young man, in thy youth," 3cc, And it is not unfrequent in common speech, 196 SERMON XIV. that a reproof or prohibition is given in a like form ; nor is the text the only solitary instance of this mode of expression in the word of God. A solemn warn- ing is given in the form of a command. Isaiah L 11. Addressing those who kindle a fire and compass themselves about with sparks, or those who reject the light which God hath given, and seek comfort, safety and the divine favor by their own inventions, God says, " Walk in the light of your fire, and in the sparks that ye have kindled." Notv.'ithstanding this expression is in the form of a command, the threaten- ing annexed teaches us, that the expression is in- tended as a serious admonition : " This shall ye have ef mine hand, ye shall lie down in sorrow," In this way the text is to be understood. It is a threatening of judgment, even of final and endless condemnation to those who shall continue to walk in the v/ays of their heart, andin the sight of their eyes. I will here subjoin the words of one who paraphra- ses MTjon the words under consideration : " Poor thoughtless creatures, who, in the giddy intoxica- tion of youth, are madly bent upon sensual gratifica- tions and sinful pleasures, take your fill and v.'itlihold not your hearts from any joy. Follow every vicious inclination, break through every restraint of reason- and of piety, trample on the admonitions of pai-ents and teachers, shake off the fetters of a strict educa- tion, and burst the bonds of religion, like threads of flax when they are touched by the flames. But con- sider well the consequences ! Think not that you shall ahvays thus go on insulting the God of heaven with impunity ; but knov.' and be assured, that as you have your day, God also will have his ; a dayofstiict account, aiid solenin retribution. " Know that for all these things God will bring you into judgment ; and unless you can find out an expedient to conceal you from an all-seeing eye, or defend you from an omnipotent hand, a deluge of SERMON XIV. 197 VrTath will surely bear you away to everlasting de- struction." This appears to be the true import of the texf. Yet there have been, and perhaps nov/ are some, who arc unwilling to admit this construction. They may pretend that the text was designed to give per- mission and even encouragement to 'youth, to indalijc their taste for pleasures, and spend the morning of life in gaiety and mirth. In support of this they adduce the words immediately following the text : " Therefore, remove sorrow from thy heart, and put away evil from thy flesh, for childhood and youth • arc vanity." But because childhood and youth aro •vanity, is it reasonable to suppose that this dc- tiipys the obligation of the young to serve God, and lead a sober and religious life ? Besides, doth not the. same wise man exhort youth, in the very next words,. to remember their Creator iu the days of their youth ? He does not exhort them to spend the bloom of life in the service of sin and in vain amuseirients ; nor to employ their most active days in the pursuit of sensual gratifications i but to spend the mornint^- of life in the service of God. The apostle Paul, ia his charge to Titus, enjoined it upon him to exhort youth to be sober minded, to lead a life of sobriety and religion. Must we therefore set the wise Solo- mon against himself, and against the apostle P.% if it were a kind of djeity, which regulates our times, and dispenses good or evil, as the heathens accounted it a goddess. But there is no such thing as chance, any more in respect to these things, than in creating the world. All our times are in God's hand, whether prosperity or adversity, life or death — all are dis- posed and directed by him. This is taught by our own reason ; for if there be a God, his providence must extend to all things. This truth is also plainly supported, by the holy scriptures. It is taught, not only in our text, but also in the declaration of the apostle : " In him we live and move and have our being ;" and especially in the words of Christ, speaking to his disciples, on this very subject : " Are not five sparrows sold for two farthings ? and not one of them is forgotten before God ; but even the very hairs of your head are all numbered." It is added, " Ye are of more value than many sparrows." The argument is from the less to the greater. If God notices the circumstances of sparrows, much mere wiil he notice ours. If tlieii* 20« S^ R M O N XV. j^ times arc all in his hands, doubtless ours are ako> It remains to show, III. That it is our duty, and v.ould be our happi-- ness, to live always under the due influence of the consideration, that our times are all in God's hand. Here it may be proper to consider, what the genu- ine influence of this truth %youkl be on our lives, or what is tlie course of conduct which it requires. 1. Since our times are in God's hand, not omy with respect to all tiie circumstances of our livesj, but the period of them ; and since they are not at all in ourov/n hands, or at our own control, we ought to live as dying creatures — to improve present time, doing with our might, whatsoever our hand findeth to do, not boasting oftomorroAv, or presuming oq any future time. There are various ways, in which men may prac- tically boast of future time, and thus virtually deny that their times are in God's hand, by not living under the due influence of the truth contained in cur text. This is done by all, who indulge themselves in the practice of any sin, of which they intend hereafter to repent. And this is perhaps the case with m^ost persons, who live in any known sins. Those wlio practise dishonesty, falsehood, oppression, revenge, pi ophane swearing, and blasphemy, and similar gross vices, know that they have no excuse, and that with- out repentimce, they must perish. I'heir continuing in them, theiefore, is virtually saying, that they have future time at their control. The sam^e may be said of those, Avho neglect any known duty, deferring it for some future opportunity. Parents do this, when they neglect the duties, which they ov/c their children. It is highly incumbent on them, daily to pray vrith their children, an.d for them — to instruct tiicm by precept and example, and to inculcate upon them the great things, which belong SERMON XV. 509 to their peace. Many parents acknowledge this ta be their duty, and that it is of infinite importance that it should be faithfully discharged, but find in themselves much disinclination to it, and many dif- ficulties in the way, and therefore, in the hope that difiiculties will be less hereafter, they defer it for a future opportunity : thus by prcsuniing on lifcj they practically deny that their times are in God's hand-. The reverse of all these things is the line of con- duct, which arises from the due influence of the truth, that our times are in the hands of God. 2. Since our times are in God's hand, we ought to acknowledge it in our conversation, and whole deport- ment, and by the manner in which we undertake our secular business ; and especially by the method in which we speak of any past providences, or future worldly prospects and enjoyments. This acknow- ledgment, made by a conformity of life and conversa- tion, will be the effect of the genuine influence, the cordial belief, and impressive sense of this trutli. Under this influence, we shall notice tlie hand of God in all things, and speak with reverence of di\'ine providence. In support of this we have the example of the most eminent saints. Caleb, that eminent Israelite, of whom it was tes- tified, that he followed the Lord fully, speaking of the past scenes of his life, thus expressed himself, " And now behold, the Lord hath kept me alive.'* The patriarch Jacob said, " God, who hath fed me all my life long to this day, and redeemed me fix)m all evil." And the apostle, " Having obtained hclji, X continue to this day." The Psalmist also, in the words of our text, " P;Iy times are in thy hand." Such arc the examples set before us, of a serious and devout manner of speaking, both with respect to past providences, and future events, for which we a?^e de- pendent upon God 5 and they are worthy of our imi- tation. S2 2 10 SERMON XV. Since our times are in God's hand, it must be sin- ful to boast of tomorrovv', and wrong- to express our- selves, in any such way as may intimate, that we^ are forgetful of this truth ; or that we undertake any business, without first seekini^ God's blessing, and relying upcn his assistance. Hence the reproof and advice of the apostle James : " Go to now, ye that say to day, or to morrow, we will go into such a city, and continue there a year, and buy, and sell, and get gain. Whereas ye know not what sliall be on the morrow. For vrhat is your life ? It is even a vapour, that appeareth for a little time, and then vanisheth away. For that ye ought to say, If the Lord will, we shall live and do this or that. But now ye rejoice in your boastings. Ail such rejoicing is evil." To hov/ many persons might this reproof apply at the present day ? How common arc the instances of similar boasting ; and how apt are even professing Christians, to fail into it, or at least, use a language similar to it ? All such the apostle reproves, as act- ing a part aishonorcible to God, and inconsistent with that acknowledging of him in all our ways, and that abiding sense of our absolute dependence, which he requires 3. If our times are in God's hand, and we have a realizing, impressive sense, and love of this truth, we shall not hesitate to perform any duty, through fear of man. This truth requires, and the love of it will influence us to pursue the course of our duty, whatever dangers may be in the vray, or whatever evils inay be threatened as the consequence. In a believing view of this truth, and in a sense of the divine power and presence, the way of duty would be considered the way of safety, though the greatest evils were threatened, and though there was a pros- pect even of persecution and death. Ke in whose hand all our times are, cannot be disappointed in any «f his designs. Fie can keep us from evil; amidst SERMON XV. 211 threatening dangers, as well as in apparent safety. And to seek to avert the trials, which he designs to bring upon us, by deserting the post of duty, is but provoking him to show us, by sad experience, that none can with irnpunity mock God, or contend with the Almighty and prosper. 4. If v/e feel that our times are in God*s hand — at his perfect and all-wise disposal, it will tend to inspire us v.'ith patience and resignation under evils, and to dispose us to wait God's time and pleasure for de- liverance. Eyeing the hand of God in our circum- stances, we shall perceive it to be in vain, and sinful to murmur, or to use any unlawful measures to lib- erate ourselves from sufferings ; but shall say with Job, " Shall we receive good at the hand of God, and shall we not receive evil ? All the days of my ap- pointed time will i wait, till my change come." Hence we find the Psalmist, impressed with the truth which he had uttered in the text, and having experienced that God is good to them that wait for him, closing the Psalm with exhortations to faithful- ness and patience, saying, " O love the Lord, all yc his saints, for the Lord preserveth the faithful — be of good courage, and he shall strengthen your heart, all ye that hope in the Lord." 5. A cordial belief, and a realizing sense, that our times a^'e in God's hands, would be matter of joy and consolation to us, in view of the darkest and most gloomy prospects, which may at any time ap- pear, respecting ourselves, our children, our friends, the church of God, or the land and the world. In a humble, faithful performance of duty, we may leave all with God. Ail events are at his disposal, and he will take care of his own cause, and be the portion of all who rejoice that their times are in his hand. This is the great secret of the Christian's comfort and joy. They kno\Y that the saints, and their '^ 21^ SERMON XV. works, are in the hands of God ; they know that the Lord reigneth, and will do all his pleasure. The question is put, " If the foundation be de- stroyed, what shall the righteous do ?" And the an* sweris made, " The Lord is in his holy temple. The Lord's throne is in the heavens ; his eyes behold, his eyelids try the children of men." — " O how great is thy goodness, (says the Psalmist in our context,) which thou hast laid up for them that fear thee, which thou hast wrought for them that trust in thee, be- fore the sons of men ? Thou shalt hide them in the secret of thy presence from the pride of men ;. thou slialt keep them secretly, in a pavilion, fronx the strife of tongues.'* Thus I have shown, ii:i several particulars, what course of conduct is required of those, who admit that tlieir times are in God's hand, and v/hat Avould be the tendency, and happy effects of this truth up- on mankind, if cordi:dly received^ From these con- siderations it is sufl'iciently evident, that it is our du- ty, and v^^ould be our happiness, to live always under its due influence. And now, having this truth, and the general use to be macie of it before us, let us apply it to our par- ticular circumstances, and make use of it, to excite us to gratitude, and an humble trust in God, and submission to hiin at all times. Let us look back upon the past, and consider the times that have gone over us, and rejoice, that for the future, our times are in God's hand. We stand at the close of one year, and the com- mencement of another. A year — the largest part of time, by which dying men measure out the short and uncertain period of the existence allotted them^ in the present probationary state. Let us look back upon the past year, and briefly review our whole lives, remembering all the way which God hath led us, and noticing the evidence that our times have been in God's hand. SERMON XV. 215 Let us look back upon onr earliest years, and think of the divine goodness and care. When help- less, and unable to provide for ourselves, the tender hand of our heavenly parent conducted arid guarded us, amidst sau'rounding dangers. Little do we know, at that heedless, unthinking period of life, through what numberless perils we pass, and how much we arc indebted to the care of an \mseen hand, which is constantly employed in preserving and upholding us. In reflecting on the years of infancy and childJhood,^ in which so many fall by death, the preserved pious soul will feelingly adopt the words of the text, and sav in the review, surely " My times are in thy hand." Let us also observe the dealings of providence to- wards us, in every succeeding period of our lives. Let us reflect on the hand that conducted us through the slippery path of youth, when surrounded with so masiy snares and temptations, and which upheld us in life, while others, our conipanions, fell at our right hand, and our left. Let us reflect with what wisdom and kindness God has fixed our lot in the world, having determined the times before appointed, and the bounds of our hi;.bit- ations. Hov/ often in kindness, he has disappointed our e:.-:pectations, and crossed our vvishes, vvhen the gratification of them would have been detrimental. And on the other hand, he has often surprised us with unexpected and unmerited mercies. Each for himself, in looking back on his past life, v/ill see nu- merous scenes, in wliich an unseen hand directed wisely, when every thing at the time appeared dark and gloomy. But not only temporal blessings, but religious pri\ileges, and spiritual enjoyments, are to be no- ticed. Born in a land of Chistian instruction, we hav-e enjoyed from our earliest years, the means of grrtce. Like Timothy, w€ have known from our 214 SERMON XV. cniidhood the holy scriptures, which are able to make us wise unto salvation. We have had tiie word of God in our hands, and have enjoyed the privilege of his institutions— of public worship and divine ordinances. These favors we continue to enjoy, and remain prisoners of hope, while many have fallen ; — younger than we have fallen into the grave — fallen into endless woe. What shall we ren- der unto God for all his benefits ? Let us rejoice that our times are in his hand, and devote our lives to his service. And let those, who have been made the subjects of his saving grace, adore his distinguishing mercy. . But let us, for a moment, consider the times that have gone over us, in the year past. The times which have gone over the state, and nation, and all the nations of the earth, in the year past, have been interesting, and calculated to teach us lessons of wisdom, the same lessons which the v/ord of God has alv/ays taught us ; that mankind will never be harmonious and happy, till they are made better ; and that a free and happy government never will be long supported, without the spread and influence of Christianity, nor unless it is encouraged by govern- ment, and supported in all proper ways, by the ex- ample and exertions of the legislature. But the times, to which we are particularly to at- tend, are those, which have passed over us as a con- gregation, and as individuals. We have had times of mercy and times of afdictioJi, but they have all been in God's hand. It becomes us to notice our escapes from death, and to look upon the scenes of mortality in our families, or the families of our neighbors. The deaths aniong us, in the year past, have been fev/er, than the average number for m.any years. We have enjoyed general health. No dreadful epidemic has prevailed, except in a f^iw iiimilies, and the subjects of it in tliose families, SERMON XV. $15 have been wonderfully raised, by a merciful provi- dence. Yet death hath silently, and in several in- stances suddenly, cut down one after another, till the number of deaths has amounted to twenty-one. Sev- en or eight of these were females, the others males. The number twenty-one, however, includes an in- stance of a foreigner and stranger, M-ho was poor, and v/as supported at the expense of the state. Only twenty of the inhabitants of this town have died. Of these, five were under the age of four months ; one aged eleven years ; two died in youth, having entered the marriage state ; they had become parents, and were called away from their dear companions, and their tender babes, at the age of twenty-one, and twenty- five years ; four died between thirty -nine and fifty- eight, three of whom left young families to bewail their loss ; and eight were taken from among the aged, from between sixty-three and eighty-three— a larger proportion of the aged than what is usual. These our deceased friends, and other friend-s, who died in other places, are gone : we have bid them farev/ell, we shall see them no more here. Their weeping families shall enjoy their smiles, and their assistance no more on earth. But their times were in God's hand. The times and circumstances of their deaths were ordered in Avisdom, and some of them, in great mercy to themselves, and to the living. Let lis remember, that we must soon follow, and let us take heed that we live as dying creatures, who must soon render a solemn and intei-esting account ofour-* selves to God, and must forever abide the sentence, which will be given, according to the deeds done here in the body. Let us reflect, that v/e have one year less' to live, and one more, with all its times, its sab- baths, means and advantages, trials and comforts, shortly to account for unto God : solemn thought ! worthy to make a serious impression on our nunds, and suitable to awaken the reflection, what have we laid up the last year against the judgment I 216 SERMON XV. Perhaps before the present year is closed, we shall finish cur state of trial for eternity — yea, doubtless some of us, raid perhaps numbers of us, will be called from this r.'orld, and all its concerns, to appear be- fore God ; not only in old age, and in middle life, but niirubers also in youth, and childhood, according to the ordinary coarse of providence, will die, and all fvirther opportuiiides to prepare for the day of judg- ment, and eternal retributions, will be precluded. And are you all prepared ? Are you ready and prepared, my aged friends, to go — to die this year — to go to the judgment seat of Christ ? You have long enjoyed the means of grace, have been favored, through the forbearance and ten* der mercies of God, with many precious opportuni- ties to secui-e salvation ; you have had much longer time, thi^n the most of mankind have, to prepare for the world of rlory ; you have had time enough to de- liberate en the importance and wisdom, of laying up in store a good foundation, against the time to come, that you might ti.ke hold on eternal life. And are you nor/ prepared ? Are you, wlio arc parents, prepared to die this year. Have you fulillled the duties you owe your families ? have you iniitructed them, counselled tliem, prayed for them, and with them, and have you been true to him, who intrusted them to your care, to bring them up in the nurture and admonition of the Lord ? Have you neglected nothing tov/ards them, the neglect of which would afi'iictyou on a dy- ing bed ? Your lives are uncertidn. Whatever you would do for the everlasting welfare of your families, should be done without delay ; and your duties as pa- rents, are great, and of great importance to your children. Oh, then, set your houses in order, for you must die, and not live. If it be uncertain, whether this shall take place before the close of the present year, this uncertainty should lead yon to admit no ^elay ;' arid since it must come, it is wise to be al- ways prepared. Are you, my young friends — the youth and chil- <^rcn — are you prepared and ready to leave this world, and appear before your judge ? Oh, how^ im- portant it is, that you remember your Creator in the days of your youth; and that you seek first the king- dom of God, and his righteousness. Our Lord in- vites you in particular to come unto him, and de- clares his readiness to receive those who are very young. How affectionate are his v/ords : " Suiter little children to come unto me, and forbid them not, for of such is the kingdom of God." Finally, my hearers, let lis all be exhorted to make OUT peace with God, to take his word for our guide, and counsel, and our heritage for ever. In this way only can V\'e find peace, and be supported, amongthe changing scenes of life. In this course, and acquiescing in the truth, that all our times are in God's hand, we may pass serenely along, amidst enemies and dangers, and wait all the days of our ap- pointed time, till our change come. While we thus trust in God, and faithfully discharge cur duty, Ave may leave our children, or our families, we may leave the church, and the world, with God. Though dark scenes draw over the land and the world, yet our times, and the times of our children, of the land, and of Zion, are in the hands of God. In this we may rejoice, for he will do all things well. He has been the God of our fathers, and if we vdll trust our times in his hand, he will be our God, and the God of our children ; for he is the dwelling place of his people in all generations. He is a prayer-hear- ing God ; he hath delivered those, who trusted in him, and he will still deliver them. Let us leave ourselves in his hand, and commit ail our desires ior 218 SERMON XV. the good of others unto him in prayer, and with con- fidence in his wisdom and goodness. This God is the God we adore. Our faithful unchangeable friend, Whose love is as large as his power, He neither knows measure nor end. Tis Jesus, the first and the last, Whose spirit shall guide us safe home : We'll praise him for all that is past. And trust him for all that's to come. SERMON XVI. PSALMODY A PART OF DIVINE WORSHIP. A SINGING LECTURE. PSALM LVII. 8. Awake up.-, my glory ; awake psaltery and harfi : I myself will awake early. ' I HESE words contain an exclamatioiji of the sweet Psalmist of Israel. He calls upon his tongue, " the glory of his frame," to express the praises of his God, in the devout exercise of sacred song. He summons the instruments of art to aid his voice in this heavenly employment ; and resolves he will himself awake to the duty, in all the powers of his soul. Conscious that his reason, his faculty of speech, and his musical powers, were the gifts of his Creator, he resolved to consecrate them all to his service, and l^y every possible method, use them as helps in the worship and praise of their author. Warmed Avith this sentiment, in a rhapsody of devotion, he ex- claitns, " My heart is fixed, O God, my heart is fix- 220 SERMON- XVI. - ed, I will 5 z;2^, and give praise . Awake up, my glo- ry, awake psaltery and harp: I myself will a\*akc €urly." By the words of the text, the following truth is. naturally suggested to our minds, viz. that, We ought to consecrate ail our Jioivers and faculties to the service ■and rjorshi/i of God. We are the creatures of God. He formed us by his word, and we are fearfully and wonderfully made.. He has endowed us with rational powers. By these we are distinguished from the brutal creation, and rendered capable of the knowledge, service, and en- joyment of God. These powers, therefore, ought- to be improved to obtain the knowledge of his char- acter and kingdom— to assist us in his service and worship, and prepare us for the enjoyment of his. holy presence. He has also, endowed us with the faculty of speech, which, next to reason, is the distinguising excellency and glory of man. By this we are capa-- ble of a mutuaV ccmmunication of our thoughts, of iiiVi^rDvhig our rational powers, and assisting each oth- er in the acquirement of useful knowledge. By this, too, we reciprocate sentiments and feelings — in- crease our social comforts, and unite in the social worship of the Father of our spirits. This faculty we o\ight also to devote to the service of God, in the uses for which it was given. We should " let our speech be always with grace, seasoned with salt — and let no corrupt communication proceed out of our 'mouth, but that which is good, to the use of edify- ing. Nether filtbiness, nor foolish talking, nor jesting which are not convenient ; but rather giving of thanks." In addition to the faculty of speech, our benefi- cent Creator hath endowed us with musical powers and fLiculties. By these we are capable, not only of uttering the ^-even distinct original sounds of nature ^ but, by the direction of the ear, and a musical taste, SERMON XfL 221 U "-^ of modulating them in strains ofvrftelody, and of combining the concording sounds, by several voices in concert, so as to constitute harmony. This, es- pecially when accompanied with important senti- ment,/ affects the mind, through the organ of hear- ing, and the sympathy of the nervous system, with the most refined and exquisitely pleasing sensations. We are indeed ivonderfully made ; and this faculty, by which we are capable of giving and receiving such sensations of delight, and of increasing the in- fluence of sentiment, by the power of music, is not the smallest wonder in our formation. To wliom, then, if not to the author of it, shall we consecrate this faculty ? Should we not always use it with a view to his glory, while deriving from it all that assist- ance it is capable of^-iving in the worship of God? These are the ends for which it was given, and we ought not to pervert it from them. We have no right to consecrate it to Satan, by abusing it to vain and carnal purposes. To this practice, however, many are inclined. The use which multitudes make of music, and the highest end they propose from the practice and enjoyment of it, is to excite carnal inirth. By merry and vain son*-s, they endeavor to give a keener relish to scenes of conviviality to be- guile the insipidity of mispent time, and the more effectually banish from their minds the thoughts of a holy God. In reference to such abuses of music, and in reproof of them, the prophet Isaiah sayr, <' The harp and the viol, the tabret and pipe and wme are in their feasts, but they regard not the work of the Lord, neither consider the operation of his hands." And the prophet Amos, " I'hey chant to the sound of the viol, and invent to themselves, instruments of music like David— that drink wine in -bowls, and anoint themselves with the chief oint- ment, but they are not grieved for the affliction pf Joseph," or, the people of God. The apostle Paul, in writing to the Ephesian converts, says, "Be not T 2 2^2 SERMON XVI. drunk Avith wine, wherein is excess, but be filled with the Spirit, speaking to yourselves in Psalms, Hymns, and Spirlitual Songs, singing and making melody in your liearts to the Lord." As if he had said, instead of being filled with wine-, as the heathen are in their festivals, be filled with the Spirit of God; and sing, not as they do, vain and impure songs but such as are spiritual : and instead of ad- dressing your devotion to Bacchus, or Venus, or any other imaginary object of v/orship, always ad- dress it to the Lord of nature, and the giver of all things, " 8i7iging and making mtiody in ijour heart 8 to the Lordy From these scripture passages, as well as from reason, it appears unfit, that music should be used for selfish^ carnal, and sensual purposes ; and that it ought to be improved, like all other enjoyments, cither with an immediate, or ultimate reference to the service of God. It may be used lawfully, and in the service of God, at other times, and in other ■ways, than the direct worship of God. We may use it, either to relax the mind from cares, or to en*- liven the animal spirits, when in a state of dejectioa itnd languor ; that we may thereby be the better fit* ted for the active duties of life. But the noblest, and most important use of music, is to assist us ia the worship of God, by exciting animation, and en- kindling a spirit of devotion in our souls. To effect ihis, it has a happy and powerful tendency. The several emotions, or passions of the soul, as- one observes, have, each its peculiar language, and give some distinguishing notes to the voice ; and these different notes excite in the mind the passions which they represent. So that from the connection existing between sounds and passions, they become by turns the causes and the effects of each oth- er. We know there are certain sounds which in- spire with ardor and resolution ; and others which jnelt and dissolve. But if mere sounds liavc this ef- SERMON XVI. 223 feet, surely much greater may be produced by tl>e living sound of human voices, harmoniously combi- ned in singing such sacred songs, as are filled with sentiments of piety and devotion. And such are the known effects of sacred music, applied to psal- mody, in the worship of God. All the religions, which have prevailed in the various nations and ages of the world, have agreed in this, to solemnize their social worship, in hymns and songs. In the church of the true God, it has ever been a divinely institu- ted duty. We may trace it back to the patriarchal dispensation. Moses and the people of Israel, while in Egypt, were acquainted with the practice of sing- ing the praises of God. We find them, imiiicdiate- ly upon their leaving Egypt, and passing the Red .sea, engaged in singing a song of praise for their deliverance. That psalmody was an instituted part of social worship, after the giving of the law, and through that dispensation, is evident from the book of Psalms-, and the account we hav© of the temple-service. That it was to be continued under the gospel, is evi- dent, among many other things, from the example of Christ and his disciples, singing a hymn at the cele- J>ration of the sacramental supper ; and from the ex- ample of the Corinthian, Ephesian, and other church- es, together with the directions given them by tlie apostle relative to the duty. After the time of the apostles, the primitive Christians continued to prac- tise it, and that, not only in public worship, but in the social worship of the family. This is evident from the writings of the early fathers. We have the testimony of heathen writers also of that time, that " it v/as a custom among the Christians to as- semble on a certain day, and sing hymns unto Christ, as unto God." And we know that it has been continued ever since, and that it is an exercise in which they greatly delight. They feel disposed to say with the Psftlmist, *' Awake up, my glory," 224 SERMON XVl. and they desire to awake to the performance of the duty, in all the powers of their/Souls. Since, therefore, psalmody is an instituted part of worship ; and since it is our duty to worship our Maker with all our powers, both of body and soul, it becomes us to attend seriously to the subject, and to inquire relative to the matter of the duty, and the manner m which it should be performed. 1. With respect to the matter^ or subject of our singing, it appears from the apostle's directions to the ColoSsians, and also to the Ephesians, as well as from the practice of the Jewish and Christian church, that it must be Psalm.9, Hymnp, and Spiritual Songs. — By 'Psalms.) we are to understand more particularly the Book of Psalms, of which David, by divine in- spiration, was the principal author. These divine compositions, not only in the original, but in all the translations, paraphrases, and versifications of them, are distinguished by the title of Psalms. Other ver- sifications upon sacred subjects, whether those con- tained in the sexred scriptures, or such as have been written since, illustrative of gospel truths, and in conformity to the word of Christ, are called Hymns and Spiritual Songs. And doubtless all such are in- cluded in the direction the apostle gives : " Let the word of Christ dwell in you richly, in all wisdom, teaching and adm.onishing one another, in J^sal??is, Hymns, and Spiritual Songs'' 2. With respect to the manmr o^ performing this dutv, the principal directions given us, are, to sing with the understanding, and with the Spirit, making melody, (or singing with grace) in our hearts to the Lord. Singing with the midersta7iding, implies the exercise and attention of our rational powers, to the subject matter of the praise ; so as to understand the sentiments expressed. This is of great importance. If we do not uuderstand the praise we offer, what S E R M O N XVI. 2t?5 advantage do we derive from it, any more than in the expression of unmeaning sounds ? It is import- ant, .therefore, for those who fierform^ to command their thoughts, and attend to the words, for their own advantage ; and to pronounce them as distinctly as possible, ioT the salie of those who Aear— -and if the latter find it difficult so to hear as to understand, they should furnish themselves with books, that they may have their eyes upon the words. This, it is feared, is a'point, not sufficiently attended to by the most of our worsliipping assemblies. Singing with the understandings must also imply a competent knowledge both of the theory and prac- tice of the ait of music. The design of music, in the social worship of God, is to compose the mmd, and enliven the devotion of the heart. But it will not, it cannot have the effect, unless performed with an exactness of time, and harmony of voices. A failure in these will produce a contrary effect. The _^ .1*- * ^ 1 ' - • coiiiCinuriGri cr narsn, untutored Voices^ in -strains of discord,^ instead of assisting devotion, interrupts it ; and excites sensations merely of distress and horror. Great attention, it seems, v/as paid to this point in the Je\yish church, by means of which, the influence of their sacred m.usic upon the v/orshippers, v/as great and^ powerful. Peculiar care was taken, that the choir of singers should be well versed in music, and familiarly acquainted with the sacred songs they per- formed.^ Those, who were to perform either with their voices, or instruments, were at the common ex- pense, put under skilful instructors. We read, that the sons of Hermon, v/ere under the hands of their father for song in the house of the Lord ; — and that they, with their brethren, were intructed in the songs of the Lord, and were all cunning — and that Chena- niah, the chief of the Levites/ instructed in song because he \v^s skilful. And whenever public prais« was performed, a principal musician was over the song called, the Master of the song ; by which is 226 SERMON XVI. doubtless implied, that he led in the tune, giving t© the others the time : Hence, as we read, they were, as one to make one sound. They moved together in exact time and tune ; and the voices on the different parts were all, as it were, melted into one sound. In this respect, the Jewish psalmody was performed with the understanding, or skillfully ; and it ought, as far as possible, to be so performed now in the Christian worship ; both because of the happy ef- fects of it, and because we cannot expect that a bad performance, even as to the external part of duty, wdli be approved of God, while v/e are capable of a better ; that is, capable of performing it in a manner better adapted to answer the end of psalmody. But I proceed to mention a more important par- ticular in the manner of singing praise. We ought to sing with the spirit, making melody in our hearts, and to sing with grace in our hearts, unto the Lord. These different expressions imply much the same thing. To sing luith the spirit^ is to sing sincerely, and not with a solemn sound upon a ihoughtless tongue ; — it is to sing fei^ently and ajfectionately^ and in a spiritual manner, by assistance of the Spirit of God. It implies, not only, that we enter into the spirit of the sentiments expressed, but that we exer- cise holy affections towards them, or by means of d them ; and that we rise in our spirits, in holy joy, or i humble desires towards God, or pour out our soul in penitence and godly sorrow for sin. This is to sing with grace, and to make melody in our hearts. We sing in this manner, when we sing in the exercise of devout affections ; when our worldly and discordant passions are cpiieted, and the soul smoothed into love, humility, hope and joy ; or when the affections of our hearts answer in unison to the sentiments of the sacred song. Hence we often use the expression of having our hearts tuned to the praise of God. " Oil, may my heart in tune be found, ■ L'.ke Da\'id's harp" SERMON XVI. 227 Hence, the Psalmist said, " My heart is fixed ; that \%^ firepared^ as it might be rendered, or tuned — therefore he called upon his tongue, and instru- ments of art, then used in sacred music, to unite in expressing the devout and grateful affections of his souL When the heart is in tuiie, or in the exercise of grace, there is a desire to express its holy affec- tions, in songs of praise. The soul, in the exercise of holy joy, or godly sorrow, delights to express and indulge these affections, in well adapted strains of psalmody. When this is done, there is a reciprocal influence. As the heart affects the voice, causing it to break out in strains of praise, or expressions of sorrow, or any particular affection — so the voice again, in these strains, affects the heart, increasing its sen- sations to a still higher degree. To sing, therefore, with grace, making melody in our hearts, is to have our hearts fixed, or tuned, and warmed by the exercise ; its affections answering to the sentiments of the sa- cred song, I only add, that we are to remember that our praise is addressed to the Lord^ and that we are in his pre- sence : " Singing with grace in your hearts to the Lord." The duty is performed directly to God, and not to inen. It ought, therefore, to be performed with solemnity f reverence, and aive, in our external defiortment ; on account, both of its happy effect upon the devotion of spectators, and the pain which a vain and trifling deportment will give to the people of God. Add to these considerations, the greatness and majesty of God, who is fearful in praises, and there- fore to be praised with reverence and godly fear. Having thus shown, that we ought to consecrate all our powei'S to the service and worship of God ; and that psalmody is an instituted part of social worship ; briefly considering the matter and manner of the duty, as taught and required in the sacred scriptures, I shall now close with an 22B SERMON XVI. APPLICATION. The subject is important and practical, asiseverjr thing relating to the worship of God. As stich, it' applies in the 1. Place, to all present, in general, as members of this church and congregation.* We are all particularly reminded, this day, that' psalmody is an instituted part of divine worship; and that we are all required to take an active part in its performance ; either joining with our voices, or viniting with our hearts, calling upon all the powers of our sGuls, to awake in the duty. Let us consider and improve it as a duty, a privilege, and a delight- ful service. And since the sacred music in our pub- lic worship, is now performed in so improved and perfect a manner externally^ let us be thankful for the favor, and the help we may receive from it in our religious assemblies, and use all proper influ- ence and exertions to have it continued. Let us re- member, that it is as really a duty, to support thh^ as any other part of public worship ; and that the ex- pense of preparing for it, ought always to be defray- ed by the community. Those who prepare them- selves to perform, have to pay, only in their attend- ance upon the schools, a very large tax ; and though it is no more than their duty requires, yet so far as they do it iVom a desire that this part of God's wor- ship may be decently performed, they deserve cur grateful acknowledgments.! * This discourse was first delivered by the deceased au- thor to his oNvh charge, on February 3, 1805. Alterwards, at a Singing Lecture, to the peojjle of West Simsbury, (now Cancori.) I Though sundry observations in this part of the discourse appear to have been locally addressed by the preacher ; yet they are viewed by the editors, as too important in their iiature, and too extensive in their application, to be wholly suppressed; especially as the same method of supporting SERMON XVI. 229 It is also an evident certainty, that if you would tenjoy any benefit from psalmody in the worship of God, you must frequently revive it. There will soon be need of similar exertions, to those which now have been made. When you look round on the young people who now compose this choir, you must expect S0071 to see many of their seats empty, h mean not through neglect of duty, I hope better things of them, but from their being in some instan- ces providentially incapacitated to attend ; and in others removed, some into other congregations, and some to the congregation of the dead. It v/iil, there- fore, soon be incumbent upon those of you, who may survive, to bring forward others who may sup- ply their places. All among you, who have a true regard to the honor of God's worship and the o-ood of posterity, will desire that there may be a long succession of those, whose hearts and voices shall be tuned to the praise of God in this house. Their J»rayer to God, is. Here may our unborn sons And daughters sound thy praise, And shine like poiish'd stones Thro' long succeeding days. Here Lord displav thy saving povrer. While temples stand, and inea adore. I add, that as we ought to see that the psalmody of the church be well performed j so, when we enjoy the favor, as we now do, we ought to be careful that we do not pervert and abuse it. ^Ve ought to be careful when we come into the house of God, to use this help aright, and sq as to assist our devotion ; and not attend upon it as a mere exhibition of skill. The perfection of external performance should not take singing schools, and conductibg the worship bv rDsahnodv u 230 S E R M O N XVI. lip our whole attention, and call off our thoughts from the important sentiments expressed. It is pos- sible this may sometimes be the case, in a degree ; though it is not the fault of the music, as having a tendency, in proportion to its perfection, to draw off the mind from the subject ; but if the music be well chosen, and proper for social worship, the fault must be in us. But, in such a case, how great is the loss 1 Those who suffer their minds to be wholly taken up with the order^ the tiine^ and the perfection of the sound and the harmony, without attending to the sentiment expressed, or the Being to w^hom the praise is addressed, not only lose the best part of the entertainment, but are guilty of mocking God. Hcv/ much such lose, many can testify from their own experience, having received, in addition to a taste for music, a love of divine truth. Not, but that merely the music — the sound of voices sv/eetly harmonizing in solemn and pathetic airs^ v/here no sentiment is expressed, might have a good effect on the mind, in respect to devotion ; yet it is the divine truth expressed, which has the principal effect in exciting gracious affections. • It is by the truthy which through the medium of music melts into the heart, that the niost sublime joy and exquisite de- light of the soul are excited. In respect to this, hear the experience of Austin, an early Christian father. It has doubtless been often the experience of all who delight in the truth, and in the worship of God. " How much," said he (addressing himself to God) " hov/ much have' I v/ept at thy hymns and songs, being exceedingly inoved at the voices of the church sweetly sounding. Their voices pierced in- to my cars ; the truth (which they expressed) melted into my heart — from thence, pious affections were raised, and it v/as v/ell with me." I only add, that if psalmody be so important and useful in the public v»'orship of God, it must also be useful in the devotion of the family. It v/as used by SERMON XVI. 231 the primitive Christians in their families. They used, frequently after a meal, to sing a psalm, be- fore rising- from the table, to give thanks. This was instead of the vain songs, y/hich the heathen used to sing at their feasts. But especially hi the stated v/orship of the family on the Lord's day, psal- mody was practised, and ought now to be practised in Christian families. But 2. The subject applies particularly to the choir of singers. My friends^ God has given you natural powers and faculties to worship and praise him ; and you are now qualified, at least in respect to the external part, to join in the psalmody of God's house. Con- sider the importance of performing it with a right heart — of being enabled sincerely to say, '^ My helirt is fixed — awake up, my glory — I myself will awake to praise the Lord." Endeavor to perform the duty to the edification of others, by a suitable deportment. Perform it with reverence and solemnity. Re- meniber that God is fearful in praises — that you are in his presence, and must give account. Feci the importance of care to retain your qualifications, and of your persevering in the performance of this duty in the house of God, being always found in your places. Let not the predictions of some, that vou will soon grow remiss and leave your seats, after all the pains which have been taken, be verified. Let it not appear by your conduct, in this respect, that you have had no serious motives, in preparing- yo'^r- r.elves to join in this part of worship ; but on the contrary, manifest that you delight in the duty. Ihis will be the best expression of respect and gratitude you can make to your worthy instructor, lor all his exertions and faithful care. I mention this because I presume it will not be a small motive with you. But I will mention an iiifinitelv higher motive. You owe it to God, and the ho7ior of hi a %vor 2S2 SERMON XVI. &hip. Be exhorted to consider these things serious- ly. Consider, especially, the necessity of your hearts being prepared, not only for this duty, but for all others, by the renewing and sanctifying influ* cnces of the Spirit of God. Remember you must soon appear at the judgment seat of Christ. Soon will you cease to hear the gospel ; and soon your tongues will cease to chant the songs of Zion. Oh^ let the thought solemnize your minds — ciuicken you to seriousness, and a choice of God for your portion. Look forward to the momentous scenes of futurity^ and seasonably reflect, how awful the state, after having been active in externally praising God, in his public v/orship, here on earth, to be confined, at last, to the society of hypocrites, unbelievers, and infernal spirits, where horrid discord^ enmity^ and anguish of soul will for ever reign ! May God, of his grace, deliver us all from such a portion, attune ouiv hearts to his worsliip here, and prepare us to join the blessed ehoir of the heavenly world, in singing the glories of God and the Redeemer, to eterngii. ^gesl Amen, SERMON XVIL* DUTY OF rRAYIKG FOR MINISTERS OF THE GOSPEL, 1 THESSALONIANS V. 25. Brethren^ firaxj for us. I N these words, we notice, in the first place, the en- dearing appellation, with which the apostle address- ed the Christians to whom he wrote. He stiles them, brethren. Though an apostle, yet considering them as children of the same heavenly Father, and as hold- ing different stations in the same family, with him- self, he delighted to address them as brethren. We notice, secondly, the subject of the apostle's re- quest ; " Brethren, /ira^ybr w£." We have, there- fore, this doctri?ie. It is our duty to pray for the ministers of the gos- pel, and particularly for those with whom we are connected, and who watch for our souls. I would shew, I. What should be the subject of our prayers for the ministers of the gospel. And * Preached on a day of fasting, preparatory to an ordi- nation. U 3' 534 SERMON XVII. II. Why we should pray for them. I shall then apply the subject. I. I would shew what should be the subject of our prayers for the ministers of the gospel. It is obvious that we ought to pray, that they may be furnished for their important work, by a saving knowledge of Christ — a thorough and mtimate ac- quaintance with divine truth — aptness to teach — bold- ness to declare the counsel of God faithfully and ful- ly — a tender compassion for sinners — and an ardent zeal for God ; together with great prudence, pa- tience, praycrfulness, watchfulness, and circumspec- tion, that the ministry be not blamed : in a word, that God would be with them by his Spirit, to assist, own, and succeed them,, in their work ; that they may save themselves and those who hear them ^ and, finally, receive a crown af glory, from the chief shepherd, at his appearing. Nor is ii sufficient, that we pray for them, in thiis general m.anner -^ but so far as we become acquainted with any of their particular temptations and difficul- ties, we should, with reference to these, beseech of the great head of the church, so to impart the influ- erices of his Spirit, to uphold and strengthen them, that their trials may work for their own good, and tlie furtherance of the gospel. I proceed to shew, more particularly, II. TVhy we ought thus to pray for the ministers of the gospel. 1. We ought thus to pray for them, and, espe- cially, that they may have the grace of God in their hearts, and labor sincerely and faithfully in the cause of Christ, liecause if it be otherwise v/ith them, the consequences will be most awful to themselves. Graceless and unfaithful ministers are those refer- ed to by Christ, when he says, that at the great day, SERMON XVII. 255 Tin any will say unto him : " Lord, Lord, have we not prophecied in thy name ?" to whom he will reply, " I never knew you, depart from me, ye that work iniquity." The salvation of a minister of the gospel, on its own account, aside from the consequences of it to others, is as important as that of any other man. In some respects it is more so ; for if he perish, his de- struction will be peculiarly aggravated. He watches for souls ; and if any perish, through his unfaithful- ness (as they will do, if he have no grace) his sin is that of blood-guiltiness, the greatest of sins, a sin against the life of man, and not merely against the life of the body^ but against the eternal life of the soul. Oh, how dreadful must be the doom of such a minis- ter, who to the guilt of many other aggravated sins, the expressions of an impenitent heart, superadds the guilt of the blood of many souls. As we have reason to fear that many will receive this doom, we should pray for all in the ministry, and for all who are about to enter into it, that God would not suffer them to be deceived, but grant them his grace and a saving knowledge of Christ, that they may find mer- cy of the Lord in that day. 2. We ought to pray for the ministers of the gos- pel, on account of the importance of their work, and the infinitely interesting consequences of their faith- fulness, or unfaithfulness, to the people of their charge. Unfaithfulness in a minister, arising from a graceless heart, is most dangerous to a people, and is ordinari- ly the occasion of ruin to many. Whatever specu- lative knowledge a man may have, yet, if he have not received the love of the truth, he will not feel its importance.^ A man who is unacquainted with the plague of his ov/n heart, will not be inclined to en- ter deeply into the subject of man's depravity, and to urge the necessity of the aliXilghty energy of the 236 S E R M O N XVII. Holy Spirit, to change the disposition. He who never knew the terrors of the law, will not be able to say, v/ith the apostle, " Knowing the terrors of the Lord, we persuade men." He who sees not the glory of God, in the face of Jesus Christ, will be unskilful in leading distressed souls to a dying Sa- viour. He who is not experimentally acquainted with gracious exercises, will generally fail in making dis- tinctions between true and false religions. He will not feel for the v/ounded in spirit, nor be able to ap- ply the balm of the gospel. He will not often preach the distinguishing doctrines of the cross ; but choose rather to deliver such discourses as are designed chiefly to please his hearers. If they are fond of hearing discourses on mere morality, he will gratify thern. If they wish only for a little sabbath-parade, his sermons will be short and evifity. If some among his people love the distinguishing truths of the gos- pel, which are hated by others, he will endeavor ta use such expressions as may be understood in a sense to satisfy the one, and at the same time in a sense which will not dissatisfy the others. He will rock the cradle of the secure, and never alarm sinners by making the humbling and searching truths of the gospel, blaze upon their guilty consciences. How alarming are the prospects of a people, in these cir- cumstances I How rarely are any amonp; them prick- ed in the heart, and led to cry, " What must we do to be saved?" How much more hopeful are the pros- pects of those to whom God gives faithful ministers, such as know the grace of God, and have their hearts fired with holy zeal, in the cause of Christ, and for the salvation of men I They declare the whole counsel of God. I'hey lay open to sii^iners their awful danger, and their only remedy, beseech- ing them in Christ's stead to be reconciled to God. Their labors are more or less successful. The word is accompanied with power. Sinners are converted SERMON XVII. 257 to God, and saints sweetly fed upon the truth as it is in Jesus. We are authorized, from scripture and experience, to expect that eminent faithfuhiess and spirituality in a minister will imuaily be attended with eminent usefulness. Look for instance to Ezra, who was a chief instrument in the great reformation in the Jew- ish church, about the time of its return from Baby- lon, a man who " had prepared his heart to seek af- ter the law of the Lord, and to do it, and to teach sta- tutes and judgments in Israel ;" who had " fasted and prayed at the river Ahava," previous to his great undertaking, and was afterwards " sorely astonished and in heaviness," and " would eat no meat, nor drink water ;" but " fell upon his knees and spread out his hands to the Lord his God," on account of the transgression of his people. Look to Nehemiah, another great instrument in the same work, — to the apostles — to Luther, Calvin, and others, in the time of the reformation in the Christian church — to Elliot, Edwards, Brainard, and hundreds of others ; who were eminently spiritual, and peculiarly devoted to God ; whose hearts burned Avith love to Christ, and to the souls of men ; who looked on their hearers, as Chrisl looked on Jerusalem, and wept over them ; and whose labors Avere wonderfully blessed. Blessings from the labors of m.en like these will usually follow. I say usually ; because God, to convince us of his sove- i^ignty, and the insufficiency of means, sometimes suflers it to be otherwise. Still he is not wanting in giving encouragement to what he approves of, wt.er- ever it is found. How important, then, it is, that ministers of the gospel should be truly faithful, and spiritual in their labors ; and that we make this the subject of our prayers for them I 3 We should pray for ministei-s of the gospel, be- cause of the arduous nature of their work ; the tri- als and temptations, which they meet with, inpursu- 238 SERMON XVI-I. ingit ; and the numerous enemies, within and with- out, which they must encounter. They are tried by the foolishness of ignorant men, who are opposed to the truth. Hence the apostle says, " Pray for us, that we may be delivered from unreasonable and wicked men." They are tried by temptations, addressed to their love of ease, and the applause of men. They find that faithfulness often involves them in trouble ; and that their own hearts occasion much difficulty in the prosecution of their work. Considering how arduous a work it is, how much study and critical att-ention are requisite, to bring forth the whole counsel of God, rightly to divide the word of truth, and give to every one a portion in due season,-^-often, too, disheartened and dejected, they exclaim, " Who is sufficient for these things." They are indeed insufficient. Though the treasure of the gospel is committed to them, yet they are but " earthen vessels." " The excellency of the power is of God,", and all their sufficiency is of Him. They therefore greatly need and desire the ardent prayers of their brethren. A belief that they re- ceive them is often an excitement to greater anima- tion in duty. If, on the morning of the Lord's day, and at other times, they can reflect that the praying part of their people are now carrying them to the throne of grace in the fannly or closet, and pleading that in the house of God they may be ftiithful, spir- itual, and successful, hov/ must they be hnmbled if themselves are cold ; brought with renewed assidui- ty to the same throne of grace on their own ac- count ; and be thus furnished to come forth to their people, " in the fulness of the blessing of the gos- pel of peace !" 4 We ought to pray for the ministers of the gos- pel, on account of the happy effi^cts it will have on our own minds. It wiil have a powerful tendency to bind us to tliem in Christian affection. W'e can- SERMON XVil. 259 not truly pray for our mmister : we cannot feel such an interest m his trials, as to present them before the throne of grace, and at the same time be unfriendly and uncandid towards him, and disposed to publish and exaggerate his failin;2:s.and imperfections. My brethren, I will venture the enmity of the man who sincerely and daily prays for me, and carries my failings to the throne of grace. He will not ex- agerate them there ; nor, after carrying them there;, will he be disposed to exaggerate, or expose them elsewhere. To pray for our enemies tends to pre- vent or soften down the acerbity of feeling, which might otherwise exist, and to call into exercise a proper temper towards them. How important then, It is that we pray for ministers of the gospel, and especially for those, who watch for our souls ! It will probably be a means of rendering the?n faithful • and \vill certainly tend to render us friendly and candid, and thus prepare our hearts to receive the word of God which they dispense, and to bring forth the fruits of inward godliness, in a well ordered lite and conversation. What remains is a brief APPLICATION. 1 . Do unfaithful ministers expose themselves to a dreadful condemnation, and should we therefore prav tnat they may be faithful ? How unreasonable then It is, and how evidential of perverseness, to censure them, even m one's heart, for exhibiting such truths as are evidently contained in the bible ! Can the bi- ble be the word of God, and yet teach doctrines not to be preached, by those who are under obligations "to declare the whole counsel of God?" Indeed snould any really differ from the preacher in senti- ment, yet, to treat him unkimlly, to speak of him wita bitteraess and malignity, or even cherish un- friendly feelmgs towards him in the heart, would be very aisingenuous, and totally unchristian. Would 24Q SERMON XVII. ^ny serious mind think the better of a man, for with* holding, or disguising what he supposed to b^e tha truth, merely to please his hearers ? Would any wish his minister not to be a man of integrity ? Would he wish him to be a mere temporizer, who, even in. speaking to God for immortal souls, would attempt to please at the expense of truth ? Yet when any censure, or are angry with ministers for inculcating what they think to be the truth, they practically de- clare that they would have them^ disregard all honesty, truth, and duty. No person who sincerely prays for his minister will be guilty of this. 2. In view of what has been said, how important, how solemn, how arduous, must appear the under- taking, to preach the gospel to perishing sinners, and take the charge of immortal souls I And in this view, how solemn is the present occason, and how- interesting the expected transaction of the ensuing week, to our young brother, the eolleague pastpr elect of this people ! DEAR SIR, You doubtless feel the tr^msaction to be, in its con* sequences, infinitely important, and that you need the prayers of ail the people of God, that you may he prepared for the scene. But we trust you have counted the cost, and sincerely committed the mat- ter to God, saying, " Lord what wilt thou have me to do?" and that you are ready to serve, in the gos- pel of his Son, in this place, if he open to you the door, giving yourself unto this people, as their ser* Vant in Christ Jesus» Be exhorted still to give yovir- self to humiliation and prayer, that you may be pre- pared for the solemn day of your consecration. Should you be set apart to the ministry, Oh ! how much would you need the presence of God in that transaction ! — How much in the whole course of your work ! — You are doubtless ready, to say, as did Moses, " If thy presence go not up with me, take SERMON XVII. 241 me not hence." But -while you feel )'our o-wn insuf- ficiencvj and look to the head of the cliurch, you may hope for his presence, to support and succeed you, while laboring in his name, for he hath said, *< Lo I am with you." 3. Is the gospel ministry of so great importance to a people as we have seen ; and faithfulness or un- faithfulness in it, of such serious influence and last- ing consequence ? Then, this day is also a solemn day to this church and society. You are contemplating, my friends, an important transaction. Your aged pastor, having worn out Ids life and strength in your service, has the satisfac- tion of seeing you, who are all his children, united in the choice of one to be a colleague and successor in the ministry, to whom he can cheerfully leave you. You are hoping that the great head of the church is about to bestow upon you an ascension gift, — a pastor after his own heart, who Vyill feed you with knowledge and understanding. If you arc sen- sible of the value of such a gift, you will be humble on this day in view of your un worthiness ; and will rejoice on the day appointed for the bestowmcnt, •with humble thankfulness and holy joy. Such a gift, God grant that you may receive, and that we may all be prepared to give up an account of the im- provement of our talents. Amen. W SES SERMON XVIII. Jl£ST fOU TUfi ;^SOPL£ 0? GOO. HEBREWS IV. 9. There remaineth therefore a rest to the people of God: ± HE apostle in this chapter is endeavoring to show, that for Christians under the gospel, as well as the Israelites, there is a rest as an object of their hopes and labors — a rest, typified by God*s resting on the seventh day, and blessing it ; and by Israel's resting in the land of Canaan. He proves this, by the words of David in the ninety -fifth Psalm, which intimate that there was then a rest to be obtained by God's people ; and that, in order to possess it, they must hear his voice, and not, as their fathers were, be unbelieving and disobedient. The reasoning of the apostle, in brief, is this : that if -Toshua had given to the Israelites that final rest, which God intends far his people, David would not have spoken of another rest which was future, as he did, even when they v. ere in possession of Canaan. He therefore drav/s the conclusion in the text, tliat " there remaineth a rest to the people of God." — Suffer me, my brethren, to Itu] your miiids, from thes^ v/ordsj 'U4> S E R M O N XVItl. I. To consider the character of those who shall enter into this rest. And, II. The nature of that rest which is reserved oii remiAineth for such. I. What iii the character of those who are entitled to the rest respected, and who shall enter into it ? They are called in the text, " the people of God.'* But all are not God's people. Some openly renounce iiim, and set themselves against him and his kingdom y and some, who profess to be his people, and avouch, him to be their God, yet in works deny him, and will not be owned by him, or suffered to see his rest. — . Who then are the people of God, and by what are they distinguished ? Let us hear the description from God's Spirit, by the mouth of the apostle, Phil. iii. 3. *' We are the circumcision," (i. e. the true people of God,) " who worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.'* The people of God of old, who were to enter into the rest of Canaan, were distinguished from the rest of the v/orld, by many things, and particularly, by circumcision. In allusion to this, the apostle, speak- in?^ of Chrisiii'.ns, who should enter into that rest w^iiich remaincth, calls them " the circumcision ;'* they being indeed the subjects, of that circumcision, which, a3 expressed by the apostle, " is made without hands.'* And he adds several things as the peculiar: characteristics of such. As, 1. That they " worshp God," and " worship, hiiir " in the spirit." It is a characteristic of the enemies of God, that they neglect prayer — they call not upon the name of the Lord. Or if at any time they begin to call upon him, it is in a formal and servile manner — . they delight not in the duty, and offer no spiVitual service. Eut the people of God give themselves SERMON XVIII. 245 unto prayer, secret, social, and public. They delight to draw near to God. Their langiiai^e is, " I will c^o unto the altar of God, unto God, my exceeding joy.'* They " worship God in the Spirit." The Spirit helpeth their infirmities, and maketh intercession for them with groanings which cannot be uttered : The Spirit of Christ is sent forth into their hearts, crying^ Abba Father. 2. It is a characteristic of the people of God, that they rejoice in Christ Jesus. He is the foundation of all their hopes, ai.d their hearts are drawn out towards him, as being the brightness of the Father's glory, and express image of his person : the chief among ten thousand and altogether lovely. " Whom, having not seen" (says the apostle) " ye love : in whom, though now ye see him not, yet believing ye rejoice with joy unspeakable, and full of glory." 3. It is a characteristic of God's people, that they have no confidence in the flesh. They are deeply convinced that in them i. e. " in their flesh dv/eiicth no good thing." They feel totally helpless in them- selves, and wholly dependent on God. They see the folly of trusting to their own strength, or wisdom, and look, for every thing, to Christ alone. He is of God, made unto them, wisdom, strength, sanctifica- cation, and redemption ; and they cheerfully acqui- esce in the divine injunction, " let him that glorieth glory in the Lord." Such are some of the distin- guishing marks of the people of God^ who are to en- ter into his rest. We proceed ciicreforcj IT. To consider tlie nature of this rest, and what is included in it. ^ 1 . We notice that it is spoken of as remaining. The idea is, thiit it is future ; and is not to be eiiteiv W 3 346 SERMON XVIII. ed upon in this life. The rest respected is the heav- enly rest. There is a sense however, in which ail Christians enter into a present rest. They are freed from the terrors of a giiiity conscience, throogh the blood of the atonement. They delight in the sabbaths, the ordinances, and the word of God. They are ful-y sriisned with the way of life in the gospel. They find joy and peace in believing- ; and can testify to the faithfulness of Christ in fulfilling his promise :— *' Come unto me, all ye that labor and are heavy laden, and I will give you rest." In tlie world they have tribulation, but in him they have peace. A peace and rest of soul, which the world can neither give nor take awav. Bvit the heavenly rest is infinitely fcuperior to this. It is a rest from all labor and pain of body, from all crosses and afflictions ; and from all sin and temptation. The present life is a life of hibor. In consequence of the fall, labor, fatigue, and toil, either of body or mind, are the portion of the children ot men. Not only so, but some of oup fellow creatures, and most commonly some of our acquaintances and friends, if not ourselves also, are j^roaning in distress, and borne down under a weight of sorrow. But from all these, the children of God rest at death. Sickness never enters tli,e tomb. Pain and distress are not known in the grave-. The body of the saint lies dov*'n in the dust, and sweetly sleeps until the resurrection. Of this. Job in his af- IHction had a pleasing view, when he said, " there the wicked cease from troubling, and there the weary be at rest." The children of God, also, at death rest from crosses and afflictions. Man that is born of a woman is of few days, and full of trouble. Dis- appointments, crosses, bereavements, and an almost infinite variety of sorrows, are constantly ready to attack us. Among the trials which are the lot of men, in this life, none are more distressing than the deulh of near connectionsj and beloved friends^ SERMON XVIII. 247 Is the husband deprived of the wife of his bosom,, the partner of his joys, the solace of his affliction ? Is the wife bereft of a kind husband, her guide, her protector, her faithful, tender, and affectionate friend ? Is the kind father called to close the eyes of an on- ly son, or the fond mother to part with the smilin^^ infant at her breast ? These indeed are trying scenesi They brmg a weight of sorrov/ which almost breaks the heart. Says the poetj " Oh, the tender ties. Close twisted with tlie fibres of '.\e heart ! Which, broken, break them ; and drain off the soid Of human joy; and make it pain to live. And is it then to live, when such friends pait .-* Tis tlie survivor dies." But from all tliese afflictions the people of God, at death, are free. Nor shall they any more feel any loss, disappointment, or sorrow. God shall wi^oe away all tears from their eyes. Then also they rest Irom sin and temptation ; and from the molestations «f all their spiritual enemies. While in this life thev labor almost continually under the burden of sin. They find so many lusts unmortified ; are surround- ed with so many temptations ; and sa often fall into shi, that they groan and are troubled as Paul w^a« when he said, « O wretched man that I am, m ho shall deliver me from the body of this death r" In this v/orld the people of God are like Israel in a wilder- ness — in the country of their enemies, surrounded with them on every side. The world, the fiesh, and the devil, combine against them, perplex them,' and retard their progress — so that their whole life is an arduous warfare. But no sooner do they pass the Jordan of death, and enter into the heavenly Canaaii. than they rest from sin and temptation, and all their spiritual contests — they no more fall into siii—tliey no more endure temptation, cr icv^ led astray-^ they enter upon an holy rest— tliey bee God u.. he K 248 SERMON XVIIL and their sanctification is perfected. Nor is that rest^ which remaineth to the people of God, a mere rest or cessation fi'om painful labors, sorrows, temptations, and sin. It is a state of holy activity, in the service and enjoyment of God. A state of inactivity would be quite inconsistent with their rational natures, and indeed with happiness. They will be continually en- gaged in the service of God, and in the contempla- tion and enjoyment of his perfections. Hence it is called, a " sabbatism," the keeping of a sabbath. Thus it is in the original, and it is observable that the apos- tle here changes the woi'd, which he had before vised to signify rest. That used in the former verses de- notes chiefly a cessation or rest from labor and trouble. But the word here used includes more. It is the keeping of a sabbath, and the Christian sabbath ; as kept by the saints here, in the private and public worship of God, is a true though faint emblem of it. As in this the people of God not only cease from se- cular labors and cares, but are engaged in devout meditation, hearing of the things of God and his kingdom, and uniting in his praise ; so in that rest, that sabbath which remaineth to the people of God, they not only rest from their labors, sorrows, and sins, but are engaged in the glorious service and worship of God. There they worship God in the spirit, and rejoice in Christ Jesus in tlie highest per- fection. They are constantly improving in the knowledge of God and the Saviour. They are em- ployed in studying and learning the divine perfec- tions, and considering the relations in which God stands to the several orders of beings through the universe, and the schemc^^^ of his providence and grace relating to them. They dwell in the immedi- a'le presence of God — and see him, not darkly as here, but face to face. As their knowledge of him increases, they increase in love to him, and in the highest satisfaction in his favor and friendship. This produces the sublimest exercises of deyotioiij SERMON XVIII. U9 and calls forth their whole souls in the most enrap- tured and exalted strains of adoration and praise ; and what gives perfection to their joy, is the know- ledge that their rest shall be uninterrupted and eternal. The promise of Christ, to those who overcome in the spiritual warfare, is that he will make them " pillars in the temple of God, and they shall i^o no more out, for ever." And because Christ lives they shall live also, and be ever with the Lord. Thus, my brethren, I have given you a very brief and imperfect sketch of the character of God's people, and the nature^and glory of that rest which remaineth for them. I have indeed but just opened the sub- ject. But it is plain, and may be pursued by you with advantage and delight, in your retirement. I shall now close with a brief IMPROVEMENT. I . And in the first place^ let the friends of God receive support and encouragement from this subject, under all their labors and sorrows. It is calculated for this end, and this is an im.prorement which they ought to make of it. It is true that they have many difficulties to encounter, and are liable to great bur- dens and pressing sorrows. But the period ap- proaches- when they will cease from all their labors and sorrows, and be at rest. For there remaineth a rest to the people of God. That rest, those who are now his friends shall certainly enjoy. This con- sideration may serve to encourage, to support, and to animate them in their course. The thought of arriving at home, and finding a cordial and joyful welcome from a kind family, is anticipated v, ith plea- sure, and serves, in a degree, to support us under the burden of a long and tedious journey, and to quicken us in our progress. In like manner, you may be supported, O Christian, under all your labors, and in every confiict, by meditating on the rest be- fore you. You may anticipate your cordial welcome 350 SERMON XVin. to heaven, and the pleasing congratulations of th^ benevolent family above. You may anticipate a state of perfect rest and peace, and of a most happy and glorious employment in the service and praise of God, in his immediate presence — may look forward to a time, when all tears shall be wiped from your eyes, and all sorrow shall be at an end. You may meditate much on these things, and find them com- forting and useful. It will have a tendency to sup- port you under sorrow, to put a smile on the face of adversity, to render the burden of life easy, and ani- mate you to run the race set before you with patience. 2. This subject is calculated to administer peculiar consolation, to all who mourn the death of pious rela- tions and friends. When such are called away, our loss indeed is great, and the scenes are distressing to nature, yet we niay follow them in their ascending flight, and behold them leaving their load of pain, of sorrov/, and of sin behind them, and assuming the glorious robes of purity and bliss — entering into the joy of their Lord— beholding him as he is, and being transformed into his gloriousilikeness. And as M tliplv first repentance, there was joy over them in the presence of the angels of God ; so now they are congratulated by the spirits of the jfist made per- fect, and with then) they enter upon that rest, that Iceeping of a sabbath — which remaineth for the people of God. And shall we in this view mourn their departure ? Shall we wish them to return to U3> to this sinful state, to this world of tribulations ? Or shall we consider them as lost to us, or to the king- dom of Qod ? No, we are to consider them as but removed from a lower to a higher sphere of useful- l-iess, to a state of enjoyment, for which they were trained up here, where v/e may hope to meet tliem, (if through faith and patience we are follo\vers of them and of the Saviour,) to meet them, and enjoy them, aiid be enjoyed by them, in a m;.'.nner, incon- ceivably more perfect, salisrying, and conducive to the SERMON XVIir. ui glory of God, than could exist in this imperfect state In whatever £.ge, or station, or circumstance of life! they are taken from us—still we have the same ground for consolation— and though we may mourn for ourselves, and be affected at our loss of them, while we remain here, yet, reflecting on the infi- nite wisdom and goodness ofthe hand which removes them, and the joy into which they have entered, we have abundant occasion to bless God, and to comfort one another with these words. But of whom may we entertain such hopes ? and whom may we, with hum- ble confidence, consider as thus exalted in perfection and bhss ? Not all— not any except those who, in lite and m death, have given evidence of beine- friends, and followers of Jesus. It is throuc-h faith and patience that we inherit the promises. The heavenly rest remaineth only for the people ot Uod. And though we may be inexcusable in not bemg sufficiently ready to glorify God, in respect to the death of his saints, in eminent instances of the triumph of faith, yet perhaps we are more likely to err m professing strong hopes of them, when they have been no way distinguished for evident fruits of piety, ^any are apt to entertain a hope for their deceased iriends, and consider them as having entered upon iihe heavenly rest, upon very slight grounds, and when ^theyhave given little or no evidence of beine; the children of God. But this does dishonor to the gos- pel, and injures those who would wish the qual- ifications for heaven to be low, and that it might be sufficient to be the subjects of a little seriousness in death. A little serious conversation on a death bed js often made a ground of very comfortable hopes,, concerning persons who have paid no serious atten- tion to religion, in a state of health. But what de- pendence can be placed on such appearances ? They afFord scarcely the color of evidence, that the person has any vital religion. Where is the person who will not feel the importance of religion on a sick bed J 352 SERMON XVIII. and who, if behave reason, -vvill not say some serious things ? The greatest sinners, in the ne/i- approach of death, usually feel great anxiety. They feel the importance of religion, talk of it in the most feeling manner, and make the most solemn promises, to change their life and turn to God, if spared. But experience proves, in many instances, this goodness to be as the morning cloud. Many persons of this description, on the return of health, lose ail sense of religion, and return with brutal stupidity to the pleasures of sin. There may indeed be some, who are savingly wrought upon, and who become new creatures, on a death bed ; but this is not ordinarily to be expected. The only ground on which we can build aconfident and rational hope, concerning deceas- ed friends, is their life and conversation in a state of health. It is from the tenor of a man's life for months and years that we are to learn his character ; and not from a few serious things he may say, just before death. If he have professed religion and honored his profession ; if he have been uniformly honest and upright ; if he have appeared to pay a strict and conscientious regard to religious duties, and divine institutions ; if, to crown all, he have ap- peared to rest in the plan of salvation, opened in the gospel, and to rejoice in Christ Jesus, making him all his hope, and all his dependence, and having no confidence in the flesh ; if this, according to the general testimony of survivors, was his character, we may exercise a confident hope of him, that he is of those, for whom there remaineth a heavenly rest. Therefore, give diligence to make your calling and election sure, and " fear, lest a promise being left us, entering into his rest, any of you should seem to come short of it " Amen. essBfesXKmm BSKcersa g^aqWi SERMON SIX. ABIDING IN CHRIST 1 JOHN II. 6. He that saith he abidcth in him ou^ht himself also so to walky even as he walked. X HE apostle John, in all his epistles, spake much of real and experimental religion. He did not reason like saint Paul, nor dwell so much upon the explica- tion and defence of the more mysterious doctrines of the gospel. Benevolence, love to God, to the breth- ren, and to mankind, and the distinguish in i> charac- teristics of vital reliction, ^Yerc the subjects upon ■which he delighted to dwell. He spake much also of external religion, was frequent in pointing out marks of sinceritj^ and hypocrisy, and urging the im- portance that all who profess to be Christians should walk externally, and aleo in all respects, according to their Christian profession and the example of Christ. These characteristics of the apostle John appear par- ticularly in this epistle, and in this chapter. In the text and verses preceding, he is pointing out the miarks of sincerity and hypocrisy in profession, and the importance of walking as Christ walked. " Hereby" says the apostle " we do know that we know him, if wc keep his commandments. He that saith I 254 SERMON XIX. know him and keepcth not his commandments, is a liar, and the truth is not in him. But whoso keep- cth his word, in him veriiy is the love of God per- fected : hereby know we that we arc hi him. He that sailh he abideth in him ought himself also so to -walk, even as he walked.'* These are weighty and important words. They declare that if any say they abide in Christ, it is incumbent upon them to walk even as he walked ; and that those who do not thus walk prove themselves to be hypocrites. And indeed this is a most rational truth : For the tree must be known by its fruit, and we know that a good tree can- not bring forth evil fruit. For our imiprovement therefore at this time, let us enquire in the I. Place, what is to be understood by abiding ii> Christ ? IT. What isiito say we abide in him ? HI. What is it to walk as he walked ? And IV. Show the necessity and importance of walk- ing even as Christ walked. 1. Then, the subject of enquiry is, what we are to understand by abiding in Christ. And here we may observe, in brief, that to abide in Christ is to be uni- ted to him, by that faith which is of the operation of th,e Holy Ghost. It is to believe him to be the Christ, the Son of the living God, and the only Saviour of' the world ; cordially to accept of him as offered in the gospel, and to trust in him, at all times, for salvation* The expression " abiding in Christ" has very evident reference to that expressive figure, so frequently used by Christ, to represent the important and close union,\vhich takes place between him and believers^ bv their faith viz. the union of the branch to the Tine, and the necessity of its abiding in the vine, in SERMON XIX. 255 order to bear fruit. " I am the true vine," says the Saviour, " and my Father is the husbandman. Every branch in me that beareth not fruit, he taketh away, and every branch that beareth fruit, he purg*eth it, that it may bring forth more fruit ;" thai is, as when a branch, from a wild vine, is grafted into the true vine, yet does not partake of the juice, and form no vital union, '«)ut is fruitless and withers, and is cast away by the huebandman ; so those who are ingrafted into Christ by a mere outward profession, but have no faith in him, receive no supplies of grace from the vine, and consequently bear no fruit, a4'e cut otf and cast away, as having no part nor lot in him. x\gain, when a wild branch is really ingrafted into the true vine, though it receive but little nourish- ment — though it but just live, and bear but little fruit, yet the husbandman will purge, or prune it, that the union may be stronger and stronger, and the fruit be Increased ; so when Christians, who by nature are branches of a wild degenerate vine, are cut off and ingrafted into Christ the true viiie — that is, v/hen they are really united to him by faith, though the union be ever so weak, and they receive but small supplies of grace, and bear but little fruit; yettheir heavenly Father, who is the spiritual husbandman, will prune and cherish tliem — v.ill cause their faith to grow stronger and stronger, and their fruit also to increase. '' Abide in me," conllnu-cs the Saviour, '^ and I iii you. As the branch cannot bear fruit of itself, except it abide in the viae ; no more can ye, except ye abide in me. I am ths vi.^io, ye are the branches. He that abidetli in mc, and! .m him, the same bringeth forth much fruit ; for without me ye can do notiiing. If a man abide not in me, he is cast forth as a branch, and is withered, and men gather them, and ca'jt them into tjie fire, and they are burned." By this beautiful comparison, wliich the Saviour condescended to make, we are ^•reatly assisted in understanding the nature of ,a 256 SERMON XIX. spiritual union to Christ, or what it is to abide in him. As the branch when grafted in cannot be united to the vine, unless it receive some nourish- ment from it, so there can be no spiritual union be- tv/een us and Christ, unless we receive the spirit of Christ. And as it is by. means of the sap only that the branch receives nourishment from the vine ; so it is only through the medium or chai'.nel of faith, that Christians can receive from Christ the supplies of divine grace, whereby the union may be strength- ened, and their fruitfulness increased. We see therefore, that to abide in Christ implies, that we are new creatures, that we are created anew in Christ Jesus, unto righteousness and true holiness. " If any man be in Christ," says the apostle," he is a new crea- ture : old things are done away, behold all things are become nev/." It implies that we who were once afar off, being aliens from the commonwealth of Israel, and strangers to the covenant of promise, without hope, without Christ, and without God in the v/orld, are nov/ brought nigh by the blood of Christ- — brought cordially to submit to him in all his offices of prophet, priest, and king — to receivs and observe his words as divine truth — to trust alone in his atonement and perfect righteousness, for ac- ceptance with God- — to acquiesce in his govern- ment, and rejoice that he reigns, and is sitting on God's holy liili of Zion. In a word ; really to abide in Christ is to be real Christians. It is probable therefore, that many who say they abide in Christ do not, but are, as the apostle stiles them, hypocrites and liars, having no truth in them. Let us enquire, thcrefcre in the II. Place, what it is to say, we abide in Christ. And I would obseiTe, that, from what has been said", it appears, that to say, v/e abide in Christ, is to say, we are his obedient faithful subjects — that we believe in him as the Son of God j and submit to him la SERMON XIX. 257 ^U his offices of prophet, priest and king. Nowmvc may say this either implicitly or expressly, and that in many ways. ■1. We implicitly say we abide in Christ, or that jft-e believe in, and submit to him, when wc exter- nally pray to God the leather in his name, observe the Lord's day, and attend public worship. By such conduct, we plainly declare that we consider him as a divine mediator, and that we submit to him, and re- joice in him as such. Yea, I conclude, that those vvho pray in the name of Christ, do commoi>ly plaia- ly declare in their prayers, that they believe him to be the Son of God, and tiiafe they choose him for their portion, and desire to be conformed to him. Now by those who know not our hearts, and are ig- norant of our walk, it vv'iU be concluded, that we are sincere in such requests, that they proceed from love to God — ^that Vv^e do believe in his Son, and desire to be conformed to him. It is true they may after- wards be convinced by our walk, that our hearts Vfere not in our prayers, that they were merii- mock- eries of God, and that wc had no hearty desire for the things we petitioned. This however, will not alter the language of our prayers, and external pub- lic worship. The implicit language of them ta •the world, whether it be true or whether it be false, whether v/e walk accordingly or not, is that we abide in Christ, or that we receive him and sub- mit to him as our prophet, priest and king. Again, 2. We expressly say we abide m Christ v/hcn, in addition toexternai worship, we declare, though it be only to single individuals, that we have hope in Christ ; meaning thereby thatvfe trust v/c have beeu the subjects of special grace, which has removed our hard heart, and given U3 a heart of flesh — a heart to love God. There are undoubtedly ma- ny, who say that they .abide in Christ, and tliat . Q2 258 . SERMON XIX. very openly, though not in the cong-regation of God's people. But 3.-V/e say very especially, and most expressly, that we abide in Christ, when we make a public pro- fession of religion in the congregation of God's people, and join ourselves in communion with the visible church of Christ. This is to say or profess, in the most public and explicit manner, that we abide in Christ' — that we receive him as our Saviour, trust in him, and submit to him, as our prophet, priest, and king. And this I conclude is that saying, or professsing, to which the apostle had principal reference, when he said, " He that saith, he abideth in Christ, ought himself also to walk, even as he walked." We shall therefore enquire III. What it is to walk as Christ walked. And I observe, in general, that it is to set the Lord always before our faces, to do justly, to love mercy, and to walk humbly with Ciod. Micah vi. 8. It implies that we take Christ for our piittern, imitate him in all lus imitable examples, and, having the hope of Christians, that we purify ourselves even as he is pure. More particularly, 1 . To walk as Christ also walked, is to live in such a manner that our path, or course of life, may be like that of the just, which, like the morning light, bhineth brighter and brighter. Walking implies motion. Christ v/as always moving forAvard, and constantly executing the great work for which he came into the world. His days were employed in instructing, exhorting, and warning sinners, and in performing the part of an earthly and heavenly phy- sician, and many of his nights were spent wholly in prayer to God. If, therefore, wc walk as he also walked, we shall never be v/eary in well doing, we shall ever account it our greatest honor and happi- SERMON XIX. 259 iiess to be found about our Father^s business, im- proving* the talents he has committed to our charge. Ai^ain, Cbi'ist was ever obedient to all the commands of his Father ; he was obedient even unto death. To walk as he walked, therefore, is to observe all things whatsoever he has commanded us — to observe all the ordinances, precepts, and duties of the gospel, both internally and externally. Again, if we take Christ for our example in our Christian walk, or race — if we look to him, who for the joy that was set before him endured the cross, and despised the shame, v/e sha.il suffer afflictions and crosses with pa- tience ; and shall despise the shame, and rise su- perior to all the ridicule and opposition of a wicked world. In a word, to walk as Christ walked, im- plies that we live in such a manner as to honor our profession, and adorn the doctrine of God our Sav- iour in all things, and manifest to the M^orld that we are the subjects of the wisdom which is from above, which is first pure, then peaceable, gentle and easy to be intreated, full of mercy and good fruits, with- out partiality and without hypocrisy. I come now in the IV. Place, to mention briefly some of the reasons, why those vvho say they abide in Christ, or profess to be Christians, ought thus to walk. And 1 . It is highly incumbent upon them, because God the Saviour has most absolutely commanded it, and that in many ways and instances. Pie directed his disciples, and through them all the ministers of the gospel, to teach those, who profess to believe in him, to observe all things whatsoever he has com- manded them, all the ordinances, duties, and princi- ples of the gospel. If any man serve m*e says Christ, that is, profess to serve me, let him follow me, let him walk as I have walked, and thereby- manifest that he is really my servant. Again, 260 SERMON XIX. 2. It is important that those, who say they abide in Christ, should walk as he walked, because it is im- possible they should receive salvation, or be truly happy in any other way. Without holiness no man c^n see the Lord. That faith only is genuine, which works by love and purifies the heart — and that, pro- fession only will be approved, which ^s accompanied with a holy walk. Again, those who, in any way, profess to be Christians, and yet walk not as Christ walked, act a most false, aUsurd, and inconsistent part. There is no truth nor ccnsistency in them. Says the apostle, " He that saith I know him, and keepeth not his commandments; is a liar, and the truth is not in him." And the Saviour himself in- timates, that it implies the greatest absurdity, to call him Lord, Lord, and yet not do tlie things v/hich he «ays. I add 3. That the conduct of those who say they abide in Christ, and yet do not maintain a Christian walk, is not only inconsistent aad absurd, but to the highest degree criminal, and displeasing to God. It is pretending friendship to the cause of Christ, whilp at the same time, they are walking on, hand in hand, with Satan the grand adversary. It is disgracing and injuring the cause of religion, in a way, in v.diich open enemies cannot do it ; and therefore niust be cxceeduigly provoking to God. Such partial and hvpocriiicul professions of religion, are reprobated by Christ in the strongest terms. In the xxiii of Mat- tliew, Christ several times in succession, accuses the pharisees of it, pronounces a woe upon them, and de- clares, that, for such conduct, they shall receive the greater damnation. But not to enlarge. As I have endeavored to show what it is to abide in Christ ; and what to say we abide in him ; also what it is to walk as Christ walked ; and the importance of so walking, I shall now close with a brief s E ]^ M o isr xrx. 251 APPLrCATION". And, in the first place, our subject naturally applies itself to such as, in some sense, say theyjabide in Christ, by praying- in his name, and observing some external duties, and yet neglect to walk as he walked, or yield any cordial or true obedience. We have observed that to pray in the name of Christ, attend public wor- ship Sec. is implicitly to say, we believe in Christ, ac- knowledge his divirfity, and submit to him. But is it not to be feared, that there are many who do this, who yet declare, by their walk, that they do not submit to him, and that they desire not the knowledge of his M'ays ? But what absurd and inconsistent conduct is this ? You pray in his name, perhaps, and acknow- ledge his divinity ; and yet, by the general course of your conduct actually rise in rebellion against him. You verbally pray for the influences of his Spirit, yet constantly resist and strive against them, and are wil- lingly subject to the spirit and influence of Satan, the God of this world. You ask to be delivered from temptation to sin, and yet constantly and voluntarily expose yourselves to temptation. You ask to be con- formed to the holy character of Christ, and that you may have God for your portion ; and that while you are at the same time greedily heaping up the things of the world to consume upon your lusts ; thereby manifesting that you prefer sinful and worldly gmti- fications, to the favor of God, and that you choose this world for your portion, in preference to a portion in Christ. Now such inconsistent conduct needs only to be stated in order to expose the absurdity of it. But here let it not be thought, that by endeavoring to ex- pogo the absurdity of such conduct, we v^ould recom- mend to any, in order to be consistent, to cast ofl" fear and restrain prayer, and neglect the external observ- ance of duties. This, at best, would be but stepping from one inconsistency to another. We would re- commend a better, and indeed the only way to be consisteatj namely, to sec to it that your hearts con- S62 SERMON XIX. cur with your petitions — that, with exteral obedi- ence, you give that also which is internal ; in a word, that you have penitent and believing hearts, and ac- tually place your supreme affection on God. ThesC; in the vvords of scripture, ought ye to do, and not leave the other undone. Indeed, were they once done, the other v,ould not be long left undone. Those who have penitent, believing hearts, and love to walk as Christ walked, will not fail to express their love and their dependence, in all proper exter- nal ways. Let not such, therefore, as do not say they abide in Christ, but the contrary, think that they are free from inconsistence. It is probable there are not a fev/, who acknowledge the divinity of Christ and the scriptures, and call themselves Chris- tians, in distinction from Deists, Jews, Mahoine- tans, ccc. and yet make no dedication of themselves to Christ, refuse to pray in his name, and constantly and professedly neglect all submission to him, both internal and external. But let us. see whether such are free from absui>- dity. You acknowledge, by the supposition, that Christ is the Son of God, consequently you must g-rant that his words are divine truth ; and that ail Listhreutenings against sinners, and those Vt'ho refuse to have him reign over ihem, v/ill be fulliiled. You must aclinowlcdge (for the scriptures declare it) that God is most amiable, and a being infinitely vvorthy of our constant, cordial obedience and supreme af- fection, and that we iire absolutely dependent upon him ; and yet by casting off fear and restritiiiing praver, and by all your conduct, you declare that he is unworthy cf your service, and that you are inde- pendent of him, or Vvdsh to be independent. You iicknowlech^e that nothing separhtes those v.ho do fiot abide in Christ, (of v/hich number you profess 'to be) from eternal burning, but the brittle thread of life .; and yet you are at ease — you despise the Sav- iour, and neglect the gospel ; and go on from day to SERMON XIX. 26 n dt tii but absurdity therefore, that there is no way to be consistent, short of cordially embracing the gospel, and walking as Christ walked. I say there is no way to be consist- ent short of this, except we plunge into the absur^ dity of supposing, what is impossible, namely that the bible which condemns sin and Satan throughout, and is directly calculated to destroy both- — was yet forged by Satan himself, or wickedness under his influence, and is imposed upon the world by him, in order to destroy his own kingdom. But 2. Our subject addresses itself to such as do, in express words, declare that they have hope in Christ, and do humbly trust, that they abide in him, and have recieived a heart to love God, religion, and holiness — and yet neglect to confess Christ, in the congrega- tion of God's people, and commemorate his dying love. He that saith he abideth in Christ ought so to walk, as Christ walked. But how did Christ walk ? Truly by observing all the commands of his Father, and he has explicitly directed ail those who profess to be his followers, to observe all things whatsoever he has commanded — there is, therefore, no excuse which can be made for those who, after a serious, thorough, and deliberate self-examination, find reason to conclude, and do really exercise a hope, that they have become new creatures, and have chosen God for their portion, and who nevertheless neglect the ordi- nance of the Lord's supper. Satan sometimes suggests that assurance, full, undoubting assurance, is necessary to an attendance on this ordinance. But how, my friends, shall we obtain this assurance ? If you will just turn to the 3d verse of our context you will see. Says the apostle, " hereby do we know that we know him, if we keep his commandments." We are here, as well as in many other places, plainly taught^ that '<^ 64 S E R M O N XIX, ^ve iTiust never expect to know that we know him, that is, to have full, rational, and constant assurance of an interest in Christ, so long- as we live in the neglect of any known command. I would, therefore, as speaking for God, earnestly beseech all those, if any such there are, who say that they abide in Christ, to examine candidly, whether they wdk as Christ walked, and v.'hether they are not injuring both the cause of religion and their own souls. S. Our subject very naturally addresses itself to those of us, my brethren, Avho have in the m.ost ex- press manner, siiid that we abide in Christ, and have frequently renewed, and "are now again about to re- new and seal our solemn profession, by partaking of the sacrament of his body and blood. We have said, and we do now this day say, in the face of the world, that we abide in Christ, that we avouch the Lord Jehovah, Father, Son, and Holy Ghost, to be cur God ; and that Jesus Chi ist is our only Saviour, and siibmit to him in all his offices of prophet, priest, and king. But in saying thus we say many things. We say that we trust we have been brought to see our lost, v.retched condition by nature, and the way of life by Christ, and to bow at the foot of sovereign grace. \¥.e say, by our profession, that we have faith in Christ, ccnsequently thru we are united to him, as the branch is to the vine ; that we have the same mind which was also in hiiri ; that we have chosen God for our portion ; and tliat his glory is the ulti- mate end of all ouv actions. Such, my brethren, is the language of our profession ; but v,'hat is the lan- guage of our conduct' — what is our walk ? Do w^e walk even as Christ v/alked ? Hov/ does our path ap- pear to ourselves? How does it appear in the view of the world I Docs it like the morning li;r;;ht shine briq-hter and brig:hter ? Do \vq deli^^'bt in the law of the Lord after the inward m.an, and endeavor by his grace to observe ail things whatsoever he hiis S E R M O N ::iX. 265 cGmmantled 113 ? Have we become as littje children, Immbic, meek, dependent ? Do ne strive to lay- aside every weight, and guard agaiiist the sins that most easily beset us, and run with patience the racs set before us : looking to him for an example wl;o, for the joy that was set before him, endured the cross and despised the shame ? In a word, do v.e live and walk in such a manner, as to adorn the doctrine of Ciod our Saviour in all things. Surely having said that we abide in Christ, v.e ought so to walk, and that for many reasons which have been already point- ed out, fJid particularly, because by a contrary walk we shall highly p-rovoke God, and dishonor the cause of religion. You must be sensible, that vv^hcn Christ is wounded in the house of his friends, his cause will be more injured, than if attacked by open ene- mies. All therefore who have named the name of Christ, are under peculiar obligations to depait from iniquity, and exert themselves in f ivor of his cause. Do we, my brethren, ansv/er our obligations, in this respect ? May it not be inquired, with respect to us, and Christians in general, at the present c]^iY, '* \¥hat do we more than others ?" Wlierc is tliat zeal and en- p:agedness which ought to appear in Christians ? Where is that plain line vvhich was once drawn be- tween the church and the v/orld ? Does it disappear, because a carnal v.orld begins to be better pleased with the pure doctrines of the gospel ? Or is it be cause that Christians, in general, are more cold, [ind more conformed to the world ? The question is not a hard one to decide. Reflecting on these things, let us take heed to our steps, and our walk — and as children of the light and the day, let us not sleep as do others — but let us watch and be sober ; putting on the breastplate of faith and love, and for an helmet, the hope of salva- tion. Let us keep our lights trimmed and burning, ^66 SERMON XIX. having the oil of grace in the lamp of our profession T— that whenever God in his providence may appear to say to all, or to any one of us, " Behold, I come quickly," our hearts may echo with devout joy, ^* Amenj even so, come Lord Jesus." « <' ■ "" I- ' - ■'■ ■ ■■■■■■ ■■ ■««■ SERMON XX. THK OFFERS OF ^SALVATION INDISCRIMINATE AJ4» JOHN VI. sr. t. Htm that cometh to me I Kvill in no wise cast out^ X HIS is a declaration of the Saviour of sinnerSr It is a virtual invitation to them all to come to him ; to come to him that they may have life. It is an as- surance that if any one wall come, he shall not come in vain — that he shall not be cast out, but received to all the blessings of the gospel, which he hath pur- chased by his atonement and righteousness. " HiiiL that cometh to me I will in no wise cast out." This, to lost and perishing sinners, is a declaration of in- finite importance. ^ By the offer of salvation in the gospel, they arc highly distinguished from the angels who fell. This distinguishing favor v/as purchased at an infmite ex- pense, even the death of the Son of God ; and nov,-, if it be finally treated with neglect — if, v/hile the di- vine Saviour invites sinners to come unto him, they turn a deaf ear, and continue to set at nought his counsels, they must perish under an aggravated con- demnation. This will be the condemnation, that ,^6S SERMON XX. *' light hath colTQe into the world, and they have lov- ed darkness rather than li<2:ht.'* In discoursing on this subject, I shall I. Show what is meant by coming to Christ. II. That all may corne to him ; the invitation oi the gospel being indiscriminate and free. And III. Consider the good proposed, and to be en- joyed by all who truly come to the Saviour. I. I am to show what is meant by coming to Christ. This is not to be understood literally, as being a bodily approach to Christ. This is now impossible, for the heavens have received him from our sight ; and although his divine presence is every where, yet his glorified body is only in heaven. And were he on earth, as he once was, such an approach would be of no advantage, as appears from the context, where he says to the people who were round about him, " Ye also have seen me and believe not.'* Nor is it merely coming to his house, where he is preach- ed, or to his table where he is set forth. Many do ail this, who yet do not come to Christ, but are far from hi in. The coming here intended is spiritual. It is the coming of the heart — it is the motion of the mind — it is the cleaving of the soul to him, as he is exhibited in the gospel. In verse 35th of the con* text, Christ says, " I am the bread of life, he that Cometh to me shall never hunger ; and he that be- lieveth on me shall never thirst." Coming to Christ, and believing on him, arc; here used as synonymous phrases. Coming to Christ, therefore, must imply a sense of sin ; godly sorrow for it, and such an application of the soul to Christ, as has respect to the oiiices which he sustains, in the Avork of our salvation, — those of a prophet, priest, and king. It is the receiving or embracing him, as SERMON XX. 269 he is oiTered in the gospel ; patting our trust in him^ alone for salvation. Having remarked these few things, respecting the import of coming to Christ : I proceed to shoAV II. That all may come to him ; the invitation of the gospel being Indiscriminate and free. By this is meant that sinners arc not under any natural inability to come to Christ. The invitation is to all under the gospel — and the only reason why any do not come to him, and receive the salvation which he gives, is the want of a heart or disposition. This will appear by attending to a few passages of scripture. The text is full to the purpose : " He- that Cometh to me I will in nov/ise-cast out." Here is an implicit invitation to all, with an absolute de- claration, that v/hoever comes shall be received. In connection \A\h. €his, Jet me turn your thoughts to Cliiist's words in the 40th verse of the 5th chapter: " Ye will not come tome, that ye might have life.'* Here again it is evident, that sinners are invited to come to Christ ; that if they vv^era to come, they would have life ; and that the only reason of their not coming is their unwillingness. It is their dislike of Christ, and the nature of the salvation proposed. — But perhaps ^ni^^of you mp»y object, that in the same chapterj^tjirist says, <^ No man canxome to me, except the Father which hath sent me draw" him." A little attention will show, that these v/ords are perfectly consistent with tlie sentiments now ad- vanced, and that they even confirm them. What is meant by the Father's drawing sinners to Christ ? Can we suppose any thing iriore is meant than giving a new heart or disposition ? If not, in- stead of opposing the idea, that there is nothing v/ant- ingin the sinner, but a disposition, it establishes it. The only thing done to sinners, when they are drawn unto Christ, is renderins: them willing or dis- posed to come j of consequence, tl^is is the only thing; Y Z sro S E R M O N XX. "waiiting in any. Tlie only difficulty lies in the sin- lier's heart. His heart is unholy — His afFections are in a wrong direction— He has such a total v/ant of inclination towards God, that he will not choose him for his portion. He sees no excellency — no forta, or comeliness in the Saviour, and therefore desires hiiiv not. The passages in which there is a free and indiscri- minate offer of saiva.tion, or invitation to sinners, to come to Christ, that they may have life, are nume- rous. To v.'hat has been mentioned, I shall only add the following : ^' Ho, every one that thirsteth, come yc to the waters, and he that hath no money ; come yc, buy and eat : yea come, buy vvine and milk, v/ithout money, and without price." " The Spirit and the bride say come, and let him that is athirst come, and v/hosoe\er tvill let liim take of the water of life free- ly." The Vvords of Christ are : " If any man thirst, let him come unto me and drinki" " Come unto- ]ne all ye that labor and are heavy laden, and I will r^ive you rest." In the parable of the supper, record-- cd Luke 14th chapter, Christ teaches us that all, vv^ho hear the gor:pel, arc invited to come to him and have life, and that if any do not come, it is not from a natural inability^ but a ci iniinal dimaclination. "A certain man made a great su|^ct^, and bade ma- ny ; and sent his servants at supper time, to say to them who were bidden, come, for all things are ready. And they all v.ith one consent began to make excuse." Then the master of the house was angry, and resolved that none of them should taste of his supper. The idea conveyed is, that those men who v/ere bidden were able to come to the feast if they had been dis- posed ; of course, we are taught, that all under the gospel may come to Christ, the invitation being to all who hear the gospel ; and that if any do riOt come, it is solely from the want of a disposition ; they haye JiO inability except a moral inability — the SERMON XX. 27L \vant of a heart. TliJit the gospel invites all to come • to Christ, and have life, or, which is the same thing-, makes a free and impartial offer of salvation to all ■who hear it, ai)pear3 not only from the plain meaning- of scriptural expressions used for that purpose, but from this important fact, that men, considered as rational and moral beings, Avithout respect to their temper of heart, are fully, capable of accepting the blessings proposed. Were not this true, no ofier of salvation would he properly made to fallen man. Nothing is offered fairly to any man, in whom something more is needful to his accepting of it,, than a willingness to accept in view of its true nature. Nor is the case altered at all, by men's natural un- willingness, or disapprobation of the nature and plan of the gospel. If we admit that men are wholly op- posed to the gospel, and will continue so, till their he,arts are renewed in a day of God's power, still it is true, that unwillingness or opposition of heart is the only obstacle. And if men are ever found guilty, at the tribunal of conscience, or the tribimal of God,, it will be, not for the want of natural ability (which would excuse them) but for the want of a willing; jiiind. I pass in the III. Place, to consider, in a brief m.anner, the good proposed and to be enjoyed, by all who truly come to the Saviour. " Ilim that cometh to me," says the Saviour, " I will . in no wise cast out ;" i. e. I will certainly receive liim, and bestow upon him eternal life and blessed- ness. He says, " Ye will not come unto me that ye might have life." The good proposed in the gospel, to which sinners are invited, Christ has compared, in a parable, to a feast consisting of a rich variety, and prepared at a great expense. We are therefore in; the gospel invited, to a spiritual feast of good things, freely to partake and be filled. To receive through the merits of Christ, the pardon of sin, dcliveraixe 272 SERMON XX. from the power and dominion of it — peace of con- science, and joy in the Holy Ghost, and to enjoy a holy God, and a title to the heavenly inheritance. Such, in brief, is the good proposed, and which all who come to Christ will receive. IMPROVEMENT. And in the first place, I would remark, to prevent misconception, or a misimprovement of this subject^ that the ideas advanced respecting the free offer of salvation to sinners — and there being nothing to pre- vent their receiving it, but their own unwillingness, so that the matter will be decided by their own free choice, are perfectly consistent with their absolute dependence, and 'the necessity of divine influence. Perhaps some may consider these as inconsistent, and it may be diiEcult to convince them to the con- trary. It is always a difficult task to reconcile any of the doctrines of the gospel to the conceptions of unholy men. If any think to do this, so as to silence all their objections, they will meet with disappoint- nient. The minds of impenitent sinners are greatly confused upon religious subjects ; and for this there are sufficient reasons. The want of a careful, serious, prayerful attention to the holy scriptures, prevents their seeing the harmony of divine truth. The man, who would discover and embrace nothing but the pure doctrines of the gospel, must seriously and prayerfully examine the holy scripture. He must compare scripture with scripture. He must be honest and candid in his researches after truth. He must seek the truth, and be willing to receive it. But this the impenitent will not do. Hence their minds are commonly confused respecting the sys- tem of truth in the gospel. They frequently con- sider them as irreconcileable. They charge the ministers of the gospel with unsaying in one sermon, v.hat they had said in another ; and even contradict- ing themselves in the same discourse. It may be SERMON XX. 278 that some ministers have been guilty of this, but not ail v/ho hcive been charged with it. Nothing more frequently occasions this charge, than holding up the doctrine contained in the foregoing discourse, that salvation is freely offered in the gospel ; that sinners are free agents ; and that there is no obstacle to their salvation but their own unwillingness to receive it ; and at the same time intimating that sinners are ab- solutely dependent, and that there is a necessity of. divine influence, in order to th.eir salvation. How often do we hear it said, that our minister in one ser- mon teaches us that we are free agents — that salva- tion is freely offered tons, and that our eternal state will be decided according to the free choice which we make ; and yet in the next contradicts himself, by teaching the necessity of divine influence -; that we must be born again ; and that the salvation of sinners, under the gospel, depends on the sovereign pleasure of God. Some, when speaking of these supposed contradictions, seem unable to contain themselves ; they break out in a passion, as if it were not to be endured, that the minds of people should be perplexed, troubled, and discouraged with such absur- dities and contradictions ; not considering that all the absurdity or contradiction is in their own minds, and arises from the want of a humble, careful, and candid attention to the subject, in the light of scripture. What contradiction is there in saying, that sinners have salvatfion freely offered to. them ? or, that they are freely invited to come to Chri^it, and that nothing prevents their coming, and receiving salvatioa but their own unwillingness ; and yet saying that this un- ■vs'illingness or opposition of heart to Christ, is so strong that nothing will overcome it bvit the power of God, rcnev/ing their hearts — thereby drawing them, or causing them to be willing in the day of his pov/er ? Or, on the oiiher hand, v/ he re is the incon- sistency of saying, that the divine influence is neces- sary to draw men to Christ, or make them willing in 2^-4 SERMON XX. the day of his power, and saying also, that sinners may come to Christ if they will, that they are mider no natural inability, and that the only obstacle is op- position of heart ? If nothing- more is done in a day of divine power, when a sinner is drawn to Christ, than to remove his opposition of heart, and give him a willing mind, then it is evident that nothing else is wanting in the sinner, but a willing mind. And yet it may be true, as is indeed taught in the scriptures, that he will continue to want this, that is, continue voluntarily opposed to coming to Christ, till humbled and renewed by divine power. Such according to scripture is the moral depravity of sinners, that if left to themselves, they willliever come unto Christ that they may have life, though under no natural inability. However capable they may be, considered ^s rational and moral beings, of coming to Christ, and of complying with the conditions of salvation, yet there is not such an heart in them. Hence the necessity of a merciful, divine influence, and the per* feet consistence of this with the doctrine of a free offer of salvation to sinners, and their criminality in refusing to accept it. 2. From what has been said on this subject, we see that God may be true and sincere in the invita- tions of the gospel, though he sees that m.any v/ill not comply, but Avill reject the offered mercy and' perish. Some have professed to find difficulty in seeing this. But if, indeed, in the case of those who perish, the reason of their not accepting of the offered salvation, and the only reason fairly assigna- ble by them be, as we have shewn their unwilling- ness, surely the offer may be as sincere and be- nevolent as if it were accepted. It would be un- reasonable to suppose that, in order to be sincere in offering a favor to any person, we must know that he ■will receive it. It is sufficient if we offer it upon conditions, v\'hich he has natural power to perforn>. SERMON XX. 5^5 Neither is it necessary to sincerity of offer, that we should use any special means to render him willing to receive it, were we able. It is sufficient, if we design to fulfil our part of the engagement, in every in- stance where the condition is complied with. In respect to tlte invitations of the gospel, they may be considered as stating to sinners their duty, with the consequences of their performing or neglecting.— God may invite and command sinners to come to Christ, and submit themselves to him, because it is their duty so to do ; and may state to them in the fullest manner the danger of refusing, and the happy consequences of complying ; nor can the divine sin- cerity in such a statement be affected one way or the other, by the conduct of those to whom it is made. Christ may be as true and sincere, in the declaration, " him that cometh unto me I v/ill in no wise cast out," though he knows but a few will come, as if he supposed that many or that all would doit. It is sufficient, if it be his real design, to make good his promise, by receiving all who actu- ally come. But it is enquired by some, what advantage is there in offering salvation to all, unless it be designed to bring them to a compliance ? I answer : if we could conceive of no advantage in it, still, as God actually 4loes it, and commands it to be done in the preaching of the gospel, it would become us to presume, that there are reasons, arising from the nature of the di- vine government, and to doubt of it would be impi- ously charging God with folly. But there are very obvious and important reasons why the offer of salva- tion should not be confined to the elect, but should ex- tend to all under the gospel. I will mention a few. First, Those who will comply with the invitations of the gospel, being appointed in the counsels of God, to be made willing in the day of his power, live promiscuously with others, and can-not be known by men, till they are distinguished by an actual compli- 2^6 S E R M O N XX. ance. The gospel therefore cannot be preached to them, unless it be preached to all. But it is impor- tant that it should be preached to them, and that in connection with others, bein?^ addressed indiscrimi- nately, that it may appear, that they are naturally no more disposed to comply than others ; aixl that there is no difference, till they are made to differ by effica- cious grace. And this Avill appear the more stri- kingly to thenv^iid the sovereignty of divine grace, by which they are distinguished, be the more reali- zed, when they see others under the same advantages w4th themseives, living and dying in a rejection of the gospel, and bringing on themselves an aggrava- ted ruin. Thus they see what themselves would have been, had they not been distinguished by sove- reign grace, and made Avilling in the day of divine power. Thus they learn more of themselves, of creatures, and of God ; and arc thereby prepared to be m.ore hunible, and more animated in ther praise of sovereign grace. Secondiv, In consequence of the offer of salvation to those who perish, they are left without any cloak for their sin ; they will be peculiarly without excuse, and the justice of God, in their destruction, will be on that account the more conspicuous. It will appear by this, that mankind are so fixed in their rebellion, are such obstinate oppcsers and enemies of God, and his holy kingdom, that they are disposed con- staritly, and with all their hearts, to reject mercy and salvation, though freely ollered to them through Christ. This vviil bring to the view of creatures the true nature of sin, the exceeding v.ickedness and ob- stinacy of the hearts of mankind, and evince the jus- tice and propriety of the av/ful sentence pronounced upon the wicked at the great day. It will evince al- so, that the destruction of those who perish under the gospel is of themselves, that nothing could have pre- vented their salvation, and brought destruction upon them — no decree of heaven — nor Satan — nor any of S E R M O N XX. 277 their fellow men — nor any outward circi]m^..lar:ce5 and temptations of this vrorld, had they nofe with all their hearts rejected the gospel, and constantly refu- sed to accept the salvation which Avas offered to them, for which sin and folly there cannot be the least pos- sible excuse. They will therefore be conxlemned in their own consciences, and God will be gloriously just. We must add also, that in this way, the love of God, or his goodness in giving his Son to die for mankind, will appear more wonderful. The love of God is especially commended in giving his Son to die for men, while they were yet sinners ; and it appears great and marvellous in proportion to the un- worthiness of the beings towards whom it is exer- cised- But the unworthiness and vileness of mankind, and the desperately evil nature of sin, appear no where, \\ ith such palpable and glorious evidence, as in men's finally rejecting Christ and his salvation. It must have been great love in God to give his Son, had he seen that men would receive him as their Prince and Saviour with one consent. But how much more astonishing is that love and grace, which could provide a Saviour of infinite dignity and wor- thiness, for beings, who were seen to be such mon- sters of pride and ingratitude, as to treat him with' scorn and contempt. 3. If the offers of the gospel are indiscrimhiatc and free ; if sinners are under no natural inability to come to Christ, then they are proper subjects of exhortation and command. Audit is fit and proper that the ministers of the gospel should state to them their duty, as they are commanded to do — with the consequence of complying or refusing — and that whether they will hear or forbear. I shall therefore, as proper in the improvement of this subject, ad- dress directly to all present the invitation of the gos- pel. The invitation of Christ is, '^ Come unto me,*' Z 278 SERMON XX. and he declares in our text, " Him that cometh to me I v/ill in no wise cast out." The invitation is to all present. It is to those of you, my hearers, who love the Lord in sincerity, and who have come mito him. The invitation to such is to conthme coming. To come unto him at all times, trusting in him and cast- ing your cares upon him. It is to you, if such there be, who are convinced of your sin and guilt, and of your danger of endless ruin, and are disposed to en- quire, what you must do to be saved. To such the reply or direction of Christ in the gospel is, '* Come unto me" — " I am the way the truth and the life." " Ye will not come unto me that ye might have life." *' Him that cometh to me I will in nowise cast out." Even to those of you also, who are careless and stupid, is the invitation addressed, to you who make a mock of sin, v\'ho cast off fear, and restr£.in prayer —who treat with neglect and contempt the v/ord and ordinances of God— profane his sabbaths — blaspheme liis name — ridicule and despise his followers, and who liave all your lives, been saying by your practice, '' ""vVhois the Lord that we should serve him ? and what profit shall v/e have if we pray unto him ?" To. you (amazing condescension and forbearance 1) is the in- vitation repeated, this day, by God, in the gospel of his Son — to turn to the Lord and enjoy the greatest good— to come unto Christ that ye may have lil'e. It is your duty to come — nor is there anything to pre- vent, but your wicked opposition of heart. If you come unto him, in the manner which has been des- cribed, you shall have life ; if not, an aggravated destruction. "Whether you will now hear and con- sider, is known to God only. It may be, that he has designed that you should have the invitation of the gospel set before you this day, and that you should be left to yourselves under it, left to an in- creased degree of hardness and guilt. Or it may be, that he will accompany it with the cnergyof his spirit, to impress upon you a sense of your dangicr Ir, II %.. ^^ /^\-, SERMON X% fore him. But in order more fully to illustrate and improve the subject it may be proper, I. To show briefly what we are to understand by getting near to God, or enjoying his presence. II. The happiness of those who enjoy this near- ness, or who, according to the desire of Job, know where to find him, and are enabled to approach even to his scat. And SERMON XXI. 287 III. What prevents Christians from enjoying this nearness to, or favorable presence of God, at all times. I. Then, what are we to understand by getting near to God, or enjoying his presence ? And here, I would observe, that the presence of God — ap- proaching his presence — having the light of his countenance, he. as also, the absence of God, withdrawing himself from us, hiding his face, and the like, are figurative expressions, and spoken after the manner of men. 1. The presence of God, when understood in one sense, must refer to his omnipresence ; which is a necessary perfection of his nature. But, when used in this sense, it Avould be absurd to speak of coming near to God, or approaching his presence ; or, of being absent from him. For he is necessaiily in all things, and pervades all things. Do I not fill heav- en and earth ? saith the Lord. The Psalmist also ac- knowledged and enquired, " Whither shall I go fi'om thy spirit, orfieefromthy presence? If I ascend up into heaven, thou art there. If I make my bed in hell, behold thou art there. If I take the wings of the morning, and dwell in the uttermost part of the sea, even there shall thy hand lead me, and thy right hand hold me." But, 2. There is another sense, in which we speak of the presence of God, and may figuratively speak of approaching his presence ; that is, when we reflect upon him, and address ourselves to him : whereby he becomes present to our minds. Thus, when we enter the house of God, and attend on public wor- ship, or when we attempt to address him in prayer, M'hether public or private, we are said to be in, or come into his more immediate presence. 288 SERMON XXI. Again, by the presence of God, and enjoying his presence, we sometimes understand the goodness of God, or rather the communications of divine good- ness. Whatever is a real good comes from God. And all who receive any good from God, do enjoy just so much of the divine presence and favor. But further, there is a still higher and peculiar sense, in which the children of God do frequently and con- stantly desire to enjoy his presence, to which I now chiefly refer. They not only receive natural or tem- poral good, at the hand of God, which is common both to the just and unjust ; but they enjoy commu- nications of moral and spiritual good. God gives his spirit to dwell in them, divinely illuminating their r.unds, enabling them to hold spiritual communion or intercourse with him, to perceive the true charac- ter of God, and the beauty and propriety of the di- vine conduct ; which perception gives joy and con* solation, and raises above the world. This is to have the light of God's countenance, to enjoy his presence, and be near to him. The spirit of God, dwelling within them, quickens and animates their affections, by his enlivening, sanctifying, and comforting influ- ences, and gives them joy and peace in believing, He also gives them utterance, and enables them to pour out their hearts in prayer and praise to God, under all circumstances, in the most easy, affection- ate, and submissive manner. The moment of the nearest access of mortals to God in this life, is when employed in spiritual prayer and praise, and this is their resort under afHictions and trials. They order their cause before God, and fill their mouths with arguments. And when they have wandered from God, neglected duty, and fallen into sin, so that to , chastise them, God takes from them the light of his countenance, or withholds, in a great measure, the influences of his spirit, leaving them to grope in the dark, and greatly to decline in the spirit and grace of prayer ; then it is, that having once tasted that the SERMON XXr. 2S9 Lord is good, they are ready to exclaiir. witli Job, "Oh, that I were as in months past! Oh, that I knew where I might find him, that I might come even to liis seat !" In a word, by getting near to God, or finding him, and coming even to his scat, as expressed in the text, we are to understand get- ting into that state or frame of soul, in which we have a reahzing sense of God's all-siirrounding presence, and of his working in all things ; in which vv'-e receive special influences of God's spirit, animating our sf- fections and illuminating our hearts, to perceive the excellency and fulness of God, and giving us the spirit and grace of prayer, whereby we may with humble boldness address the throne of grace, take delight in pleading for the advancement of his own cause, and interest in the world ; and with the most cheerful recumbency of soul, rest upon him, and commit ourselves, and all our concerns, to his di- rection. I proceed II. To speak of the happiness of those wlio enjoy this nearness to God, and have free access to the throne of grace ; or who, according to the desire of Job, know where to find him, when under afiiictions and trials, and are enabled to approach even to liis seat. Under this head, it will be necessary to offer but little. For that there is a sublime satisfoction and happiness, which the world can neither give nortake away, tliat there is something which is inexpressible something which may be called a joy unspeakable, and full of glory, in approaching to God — in being near to him, as described abo^-e, and enabled to pour out the heart before him— -will be denied by none^ who have experience in the divine life ; and as to those who have not — vv'ho have no relish for commu- nion with God, but say in their heart, depart from us, we desire not the knowledge of thy ways — it is ex- pected that such, notwithstanding any deecriptioa Aa 2S0 SERMON XXI. which may be given, will " despise, and wonder, and perish,'* unless God of his mercy shall shine into their hearts. But I would observe briefly, 1. That the joy and consolation there is in being near to God, and having a sense of his presence and fulness, and the lively exercise of love to him, is an ample support, under the greatest worldly afflictions, and is the foundation of that desire, which there is in all the children of God to get near him, in their trials. The heart never feels such unspeakable peace, as when holding communion with God, alKl when its affections gocut tow^ards the supreme beau- ty. How good men of old, under the greatest straits, used to breakout in strains of rapture ! " I will go unto the altar of God, unto God my exceeding joy.'* " . As the hart panteth after the water brooks, so panteth my soul after thee, O Lord. My soul thirst- eth for thee. My flesh longcth for thee, in a dry land wherein is no water ; that I may sec thy glory as I have seen it in the sanctuary." " Lo 1 tliey that are far from thee perish ; but it is good for nio to draw near to God. Whom have I in heaven but thee ? and there is none on earth that I desire beside thee." There are but fev/ days, yea there is no day an mortal life, in which we do not stand in need of consolation, above what the w^orld can afford. Ever since sin entered our world, mankind have been sub- ject to sorrows and afflictions, under vvhich they need the supports of religion — under which they need the smiles and presence of God, and here indeed there is at all times consolation. In the pavilion of his presence God will hide his children, in the time of trouble, in the secret of his tabernacle he will cover them, in the day of danger. Surely no Ghrislian while thus near to God, and pouring out his heart be- fore him, with the true spirit and grace of prayer, ever feared what men could do to him, or cared greatly stbout this world. It is some consolation to SERMON XXI. 29 1 tlie children of God, to open their hearts to one p.no- ther, and to tell their sorrows to a friend who can give no relief, except by sympathising with them. What consolation, what relief then must it give to get near to, and pour out their hearts before him, who is a friend, both gracious to hear, and mighty to save ; and who has pledged his perfections, that all things shall co-operate for their good I But, 2. That there is great joy and happiness in that peculiar nearness to God, which Christians do some- times, yea, frequently enjoy, expressed by finding him, and coming even to his seat, and that it is an attainment greatly desirable, is evident from the consideration, that it is of the same nature, as the happiness of heaven — yea, that it is heaven begun in the souls even in this life. When we speak of de- parted saints, we say, they are in heaven — in tjie im^ mediate and glorious presence of God ; and that their happiness consists in the enjoyment of this presence — in seeing God, and becoming like him. But this enjoyment of God's presence, though in- conceivable in degree, yet cannot be different in kind, from that vouchsafed to the children of God on earth. He holds communion with them here, and grants them something of that nearness of access to him, that favorable presence, which, when granted in full, beyond the vail, will give fulness of joy. Chris- tians by being near to Gcd, ever maintaining a close and holy walk with him, become more and more tranaformed into the divine likeness, and more and more fitted for heaven — yea, in the lively perform- ance of humble adoration and praise, they do antici- pate the employment of heaven, and join, as it were, beforehand, the society of the blessed. Haring en- deavored to point out the nature and blessedness of that nearness to God, so much prized by holy Jobv under his afflictions ; and which the children of God (>o frequently enjoy, 1 proceed, • •2*2- SERMON XXI^ III. To point out briefly:, wliat prevents Christian-s from enjoying nearness to God, or his favorable pre- sence, at all times. It has already been shewn, by an appeal to the ex- pere'ence of Christiens, and the testimony of scrip- ture examples, that the children of God are often in the dark, deprived of the light of God's countenance, and unable to get near the throne of grace in pray- er 'f and that this is the reason of theii- crying out fre- quently, with Job, " Oh, that I knev/ where I might find him, that I might come even to his seat."! Now to the question, what can be the occasion of this token of the divine displeasure, which to the Chistian is a sore affliction ? the answer, in general, is^ it is sin- remaining corruption in the heart, especially as act- ed out in gratifying the lust of the flesh, the lust of the eye, and the pride of life, whereby the Holy Spir- it is quenched, and provoked in a great measure to depart. The sanctiiication of the heart is tlie work of the Spirit freeing it, more and more, from corrup- tion, but it is effected in the use of means and en- deavors on the part of the subject. Hence it is, that Christians are exhorted to a diligent and constant at- tention to the means of grace — to attend upon the v.'ord of Gcd written and. preached — to pray without ceasing — to watch unto prayer — to strive to enter in at the strait gait, or to agonize the holy agony, con- flicting with the lusts which war against the ?oul, and in general, in the use of all appointed means, with an hum^ble dependence on God, to fight the good fight of fvith. . Abiding in tliis course, they may hope for the co-operation of the Spirit of God. But de- parting from it, in neglecting the use of means, and in sufieiing their thoughts to be engrossed with the world and its amusements, they quench the Spirit, which otherwise would be like an holy flame abiding in tlieir hearts, cherishing the love of God, exciting_ a fervent zeal for his glory, and giving tliem a blessed, nearness to God and commuiiiou with him. SERMON XXI. 29 n Particularly, one great means of quenching the Spirit, and consequently of depriving Christians oftlie light of God's countenance, is neglect of prayer. Prayer is to the soul what breath is to the body, it is the Christian's life : and no true Christian will live long without it. Yet it too often happens, that through a criminal coldness, induced by worldly cares, Satan gets an advantage over the children of God, and influences them to put off stated seasons of prayer, either till a more convenient time, or till they may ac- quire a better frame ; and in so doing, they quench the Spirit, and provoke God, for their chastisement, to leave them to wander, for a time, in the dark, seeking in vain to obtain the light of his countenance. Another tiling which has a very special tendency to quench the Spirit, and prevent that nearness to God, which is the Christian's desire and duty, is too great an attention to the cares and business of the world. This indeed is the source of many other sins, such as a languid, or a ruffled and discomposed frame in prayer, or in the discharge of any other duty. It is a sin however, that in most cases, very easily be- sets Christians. They are apt to excuse themselves in an undue attachment to the world, by giving it the name of prudence, industry, and an endeavor to shun the sin of those who are worse than infidels, in neglecting to provide for their own households. Noth- ing, however, more than an undue attachment to the world and its enjoyments, or solicitude about its con- cerns, is opposed to communion a. ith God ; and in the indulgence of this temper, the Christian, who ought to rise above the world, and to have his treasure, and his heart and conversation in heaven, will appear to degenerate into the man who is of the earth, earthy. I might enumerate other particulars, such as neg- lecting religious conversation and serious reflection, indulging in anger, wrath, malice, intemperance. Sec. all which have a direct tendency to quench the Spir- it, and to interrupt communion with God. Siiffiee it Aa2 294 SERMON XXI. to say, that rcmaming indwelling sin, in itself, and as- it appears in external act, by remissness in duty, inat- tention to means, and positive sinful indulgence, is- that alone ^Yhich prevents Christians enjoying, at all times, that peculiar nearness to God, and com- munion Yvith him, which have been described. Let the children of God, therefore, under all darkness and adliclion, be humble, taking all blame to themselves : Let them seek, in God's appointed way, still further degrees of holiness both in heart and life : For it is sin only, v/hich brings darkness upon them ; it is this only which intercepts the beatific vis- ion of God's face. God does not willingly afflict and grieve eitlier his own children, or the children of men. Thus I have endeavored, briefiy, to describe the nature and blessedness of that peculiar nearness to God, so much desired by Job m the text, and by all the children of God, and pointed out the reason of their not enjoying it, at ail times. I shall close with a brief IMPROVEMENT. And from what ha-s been said, let Christians be in- duced to aspire, more and more, after communion with God, and to obtain that nearness to him, that light of his countenance, which alone can support, and give consolation, and afford a happiness, worthy a rational and immortal soul. And in order to this, let them be persuaded to attend diligently upon ail the means of grace, looking to God for assistance ; and especially endeavor to take off their affections, more and more, from the world, and to let their lives be hid with Christ in God. For they who are Chris- tians ought to crucify the fie sb, with the affections and lusts. Christians ! you live in a troublesome world ; you sojourn in a vale of tears. But you have the sup- port of religion — you have a coYQXiaut God; to ap' SERMON XXI. 29S proachy and so long as you are in the lively exercise of love to God, so long- as you maintain a close walk with God, and keep near the throne of grace, you will rise above the frowns and flatteries of the world, and will reckon that the sufferings, and afflictions of this present time, are not worthy to be compared with the glory which Aviil be revealed, in God's heavenly pres- ence. But the great danger is, you live in an en- snaring world ; you are sanctified but in part ; Satan has much ground to Avork upon, and he has many devices. Hence there is danger of being in a measure led astray from God ; allured into such prac- tices as will quench the spirit, and wound your own souls. Therefore watch, and be sober. " Be strong,, only in the Lord, andin the power of his might." " Put on the whole armor of God, that ye may be able to stand against the wiles of the devil. For ye wrestle against principalities, against powers, against the rulers of the darkness of this world, against spir- itual wickedness in high places." " Wherefore take unto yourselves the whole armor of God, that ye may be able to stand in the evil day, and having done all to stand." And as a motive, remember that he that endureth to the end shall be saved — saved from all sorrow and affliction— from all temptation and imperfection — from ail darkness, and admitted to enjoy the presence of God, in a more glorious man- ner, than heart can conceive. If you delight in God's presence here, if you delight to draw near to him, in his ordinances, and in prayer, and praise, what fulness of joy will you have in his heavenly pres- ence, and in the worship of heaven ! So great is it, that the most perfect sense and enjoyment which any have of God's presence and favor, while at home in the body, is called, dei'ng absent from the Lord. And let all remember, and especially aged Christians, that they soon must be absent from the body, and ought to keep their lights trimmed and burning, since thejr know not when their Lord will calL 296 SERMON XXI. The king of terrors is constantly doing his work. How many of your Christian Triends and acquaintance, " with whom you used to take sweet counsel together, and go up to the house of God in company,'* have gone before you — gone from all sin, sorrow, and dark- ness, to him who is " light, and in whom is no dark- ness at all/' They are now near him indeed—and can go even to his seat, and fill their mouths with arguments. Not such arguments however, as we are wont to use in this militant state ; they have no temptations now to disturb them — no darkness to be removed — no sinful imperfections to mourn ; but adoration and praise — with joy unspeakable, is now their employ- ment. " For in his presence is fulness of joy, at his right hand there are pleasures for ever more." To conclude. Let us remember, one and all, that " without holiness no man shall see the Lord." And that those of us who take no delight in religion, nor in drawing near to God, by prayer, in public and in private, can never meet him in peace, without a change of affections. The heavenly presence of God will be enjoyed by none, but those who can adopt the language of the Psalmist ; and God grant that it may be the language of all our hearts : " \'\^ere I in heaven without my God, ** 'T would be no joy to me ; " And while this earth is my abode, *' 1 long for none but thee. " This life's a dream an empty show, " But the bright world to which J go^ " Hath Joys substantial and sincere, " When shall I wake and find me there 1** SERMON XXII. UIPORTANCE or HEARINO eHRiST*S VOICE IMME^ DXATKLY. HEBREWS III. 15. To day if ye rvilihear hisvoice^ harden not your hedrti^ 1 IME is the gift of God, and the man of triie wisdom will improve the present, by securing an in- terest in Christ, and laying a foundation for a happy- futurity. The salvation of the gospel is of such in- finite importance, and delays respecting it are so dangerous, that no possible excuse can justify the sinner in neglecting it a single moment. The term of probation is a precious talent, pur- chased by the blood of Christ, and no part of it therefore may be spent, before we honor him by hearkening to his voice, and complying with his gra- cious proposals. Hence, the Holy Ghost says in the text, " To day^ if ye will hear his voice, harden not your hearts.'* But let us attend a moment to the connection. The apofitle in the context speaks of three im* portant things, with particular application to tiia hearers. 298 SERMON XXII. The voice, of Christ — the sin of unbelief or harden- ing the heart against his voice, and the consequence of this, falling short of the rest of God. God's rest is spoken of in three senses : The rest of the seuenth daxj : The rest of the land of Canaan, promised to all the faithful Israelites who came out of Egypt ; and the rest of the heavenly Canaan, of which the Christian sabbath is, to the believer, a foretaste. The earthly Canaan Vv'^as an eminent type of the heavenly. From this, many of the Israelites were cut off, and fell in the wilderness, God having sworn in his wrath that they should not enter into his rest. The occasion of this the apostie informs us, was their vinbelisf, or hardening their heart^ against the voice of Christ. And that this also, if continued in, will be sufficient to cut off from the heavenly rest. The voice, against wliich it bj represented that mankind harden their hearts, is the voice of God in his revealed v/ord, the voice of Chrbtthe great head of the church, by v/hich he hath be^n addressing man- kind ever since the fall. All the invitations and warnings, v^diich have ever been addressed to sinners, are the voice of Christ to them. In the antediluvian world he addressed them by Enoch, who prophesied the destruction of the wicked ; and by Noah, who v/as a preacher of righteousness, and preached by the Spirit of Christ to the spirits that are now in prison. Afterwards he spake by his servants Abraham, Mo- ses, David, Samuel, and the prophets ; and last of all, in his ov.n person on earth, and by his apostles ; whose words are recorded, and at his command re- peated and enforced by his embassadors, the minis- ters of the gospel. To enforce the importance of hearing Christ's voice, the apostle cites the words of David in the xcv. Psalm, ^vhen under divine inspiration, he rea- soned with the then present generation, and warned them against delaying repentance ; and hardening their heart against the voice of Christ; as did tiieir SERMON XXII. 299 fathers, for which they fell in the wilderness, as verse 7, and on. " Wherefore as the Holy (ihost saith, to day, if ye will hear his voice, harden not your hearts, as in the provocation, in the day of tempta- tion, in the wilderness, when your fathers proved me and tempted me, and saw my works forty years.-— Wherefore I v/as grieved with that generation, Sec, So I pwarc in my wrath, they shall not enter into my rest." This the apostle, in the next verse, applies to his brethren by Avay of caution : " Take heed, breth- rsn, lest there be in any of ijout an evil heart of un- belief." And then repeating the words of the Psalm- ist, he expressly addresses them to all v/ho shall hear his words, as in the text : " While it is said lO day^ if ye will hear his voice, harden not your hearts, as in the pi^o vocation." He would, if possible, engage all, instantly to improve the ofiered salvation, nor does he foil to warn them of the danger of refusij^g ; the awf©l danger vrhich threatens thc^ie Avho harden their hearts, and stand all the day idle, while the golden sands of the gospel are running out, and the glass of probation never to be turned up again. The address, n>y hearers, is as much to us, as to those to whom the apostle originally wrote.—* To all under the gospel dispensation, Christ's voice is peculiarly addressed : " Unto you, O men, I call, andmy voice is to the children of men. Come, for all things are novj ready ^ now is the accepted time ;" to day^ i. e. now immediately >> " to day if ye will hear his voice, harden not your hearts." From the text, therefore, we may raise this doctrine^ It is the immediate duty of sinriers, to hear the -voice of Christy and comply with his gracious proposals. I shall endeavor to establish this truth, by several considerations. And, my hearers, while I have your ears, your attention, I hope Christ will have your hearts, for he is richly worthy your first, your l)i?gh- est affections.- SOO SERMON XXII. If the idea in the doctrine is not sufficiently clear, the explanation of it is this : It is the duty of siniiers to hear Christ's voice ; or, which is the same thing, to repent and believe imn:iediately, before they do any thing else. The salvation of the gospel is of such a nature, that it demands our immediate accept- ance. We violate the most sacred obligations, and run an infinite hazard, if we take another step, to the right hand or left, or even draw another breath, before we give away our hearts to Christ. In support of the doctrine, thus explained, I shall offer the following considerations : K The nature of the present offer of salvation. By the voice of Christ in the gospel, salvation is now offered to sinners ; and for this reason, they ought immediately to accept of it. If this be not the case — if sinners are not obliga- ted to accept of Christ — to repent and believe im- mediately, but may put it off to the next moment, or the next hour, in order to do something by way of preparation, as some suppose they may and must- then it will follow, that were they to be cut off by death in the present hour or moment, and be sum- moned to the bar of God, they might there plead not gulilty for the neglect of salvation, and their plea would be admitted by the Judge of quick and dead, for God is a reasonable being, and canr.ot condemn the innocent. But it is fiirotherv/ise. Were every sinner who has hitherto neglected the offers of the gospel, to be immediately cut off — he would be wholly vv'ithout excuse, and speechless before God. We are no where informed, in the gospel, that we may love the Lord Jesus Christ, and accept of his gracious proposals to morrow, and not to day. " But to day if ye will hear I is voice. Behold noiv is the accepted time." It is therefore a plain, inconteslible truAii) that if sinners can -ever be under obligation to accept the salvation, they are immediately without SERMON XXII. 301 the least delay. It seetns too plain a case to need an illustration. The most inattentive sinner vroiild be fully convinced, that the criminal at the bar of justice ought to accept of pardon from his judge, as soon as offered ; and instantly to return his most cor- dial thanks. To delay a moment would enhance his crime, and greatly aggravate it. So were an in- dulp-ent father, who had been lone- dishonored bv an undutiful child, to offer him forgiveness, the son would be under the strongest obligations to accept im- mediately, with humility and gratitude. But what are such instances of proffered pardon, in comparison wdth God's saying to the sinner, " Come, for all things are ready ?" He is infinitely above the best earthly rulers and parents. His salvation, therefore, ought to be immediately accepted, because it is novj offered. The nature of the present offer makes it a present duty to accept. II. Another consideration which evinces, that it is the immediate duty of sinners to hear Christ's voice, and accept of the offered salvation, is that it is infi- nitely more excellent, than any thing else v.^hich can engage their present affections. Nothing can com- pare with the salvation of the gospel — it is superla- tively excellent. It therefore not only demands our attention and affections, at some future period, but owv siijireme love and delight immediately. Hence Christ tells us to ^cokjirst the kingdom of God, and his righteousness. This is the pearl of great price. If any pearl could be foimd more valuable and pre- cious than the gospel, then sinners would be wise in neglecting salvation to secure it. For it is a dictate of reason, that the most excellent things are to be- preferred to all others. Every thing ought to be treated according to truth; i.e. according to its nature and importance. But what is there, which for excel- lence, can compare to the love of the gospel ? When we think of the length, and breadth, and depth, and B b 302 SERMON XXII. lieighth of the love of Christ, other things have no glory. There is nothing wliich can endure a mo- mentary comparison v/ith it. Hence the expressions of the heart that could never express such superior* excellency : " Oh, the depths of the riches both of the wisdom and knowledge of God ! Eye hath not seen, nor ear heard, nor have entered into the heart of man, the things which God hath prepared for those w ho love him." But in what does the superi- or excellence of the gospel salvation consist, which makes it the immediate duty of sinners to accept it, in preference to all other things ? The question is im- portant, and may w ith propriety be briefly answered in this placci 1 . One important excellence of the gospel salva- tion consists ii; the pleasure which ever accom- panies the acceptance of it. We are naturally at enmity with God, and desti- tute of any taste or relish for communion with him. Nor can we ever enjoy the sublime pleasure which the blessed God communicates to all his friends, till we hear Christ's voice, and comply with his gracious proposals. The whole life of the sinner, before he conies to Christ, is but the life of the prodigal. He v/astes his estate, abuses his time and talents, and starves his soul, in feeding upon the dry husks of the world. But no sooner is his heart touched with the feelings of divine friendship, and a disposition to give himself up to God in Christ, than he enjoys the most sub- lime happiness. Sinners labor under a very crimi- nal mistake, when they conclude there is no pleasure in religion. The conclusion is so grossly false, that there is no pleasure worth enjoying without it. This every one who has experienced will testify. The Christian is the only man of true, rational pleasure^ and delight. And in proportion to the strength oi liis desires for coufomiity to Christ, he tastes of his! SERMON XXII. 303 happiness, partakes of his nature, and enjoya his pos- sessions : When the sovil accepts of the salvation of the gospel, he then enjoys all the treasures of inil- vAlQ goodness. He has nothing of his own, nor does he need any private interest, for he possesseii the whole universe in common with Christ. They have but one interest and one joy. His heart is open to Christ, and Christ's heart anel all his treasures are open to him. Their love is mutual and impar-. tial, and so is their joy, for they are one. The true Christian is possessed of the friendship of the Father and the Son, and blessed with that inseparable Iovg and communion which subsist between them. Henci the Saviour says, in that memorable prayer for hi's followers, " I pray for them, for they are thine, that they may be one, as thou flither art in me, and I in thee, thfit they also may be one in us. And the glo- ry v/hich thou gavest me I have given them, that they may be one, even as v/e are one." To illustrate this happy union the apostle says, " We are mem- bers of his body, of his flesh, and of his bones.'* And in another place*, to express the mutual joy and sor- row between Christ and his followers, he says, " And whether one member suffer, all the members suffer with it ; or one member be honored, all the mejfnbers rejoice with it. Now ye are the body of Christ and inenibers in particular.'^ In this near and intimate union between Chri<5t and the soul, we hive a view of what is implied in saving faith. For this is salvation from sin in the enjoyiiient of Chriot. The soul who accepts of Chri:it as offered in the gospel, has found the secret place of the most high, and must, from the very na- ture of his union to Christ, abide under the shadovf of the almighty. This in one v/ord is his situation. He accepts of a salvation which was invented by in- finite wisdom, which was purchased by inlinite mercy, which is full of goodness, and has bee?i and ever nvUl key defended by inlinite pov,^er, 1 appeal therefore to 304 SERMON XXII. conscience, whether there be not sufficient excellency involved in the nature of accepting such a salvation, to make it the sinner's immediate duty ? What is there for which he may rationally delay the salvation of his soul a single moment ? Riches and honors, lire mere dust and shadows. The world is all deceit. One disappointment will take avv^ay all its pleasure ; but Christ is most precious and pleasant now, and the more he is loved the more excellent will he prove. 2. Another excellency of the salvation which is freely offered in the gospel, which renders it the duty of sinners to accept of it immediately, consists in its being a deliverance from the reigning pov/er of sin. There is nothing with which mankind are naturally so deeply in love, as sin. They love sin so much, that they have no love to God, or one another, bin reigns supreme in the heart of every natural man. To this we have the testimony of the apostle, in these words, " But the natural m.an receiveth not the things of the spirit of God, for they are foolish- ness unto him, neither can he know them, because they arc spiritually discerned." And again, *'The car- nal mind is enmity against God, it is not subject to the law of God, neither indeed can be." But thouo-h sinners are in love with sin, and roll it aa a sweet morsel under their tongue, yet let them be assured, that it is the most hateful thing in the universe, it is inconsistency itself. It opposes the general good, and Aviil issue in the awful destruction of all who con- tinue the impenitent subjects of it. I'hc salvation therefore which is pi^claimed and oficred in the -gos- pel, is most Avorthy our immediate acceptance, in order to be delivered from its reigning pov,er. Strict- ly speaking, sin is the only evil in the universe. There is indeed much naturul evil, yet this is the ef- I'ect of sin. It was sin by which the angels felJ, and lor v.hich they are bound under chains of endless ilespair. It was sin which destroyed the ii nccence SERMON XXII. 3a5 of the first parents of the human race, and has poisoned the heart of their whole posterity, and exi posed them to everlasting' destruction. But the evl- consequences of sin are innumerable and inconceiv- able. For when we reflect upon what it did in heav- en—what it did in the garden of the Lord — what it did in the waters of the old world— in Sodom and Gomorrali — in Kgypt — in the wilderness of Canaan — and what at the coming of Christ, and in his most bitter death — and what it has done through all the blood and flames of persecution, and Avhen v/e read in prophecy what it will yet do, before and after the happy period ofthe niillenium — and how universal nature will, at last, be set on lire by divine vengeance, to give the finishing stroke to the intolerable state ofthe wicked — when we have attended to all this, we have but the most imperfect view of the evil na- ture and consequences of sin. Sure there is no ex- cellence in sin, though so sweet to the depraved hearts of mankind. It is most hateful— it has dishonored an infinitely holy God, and he will punish it accord- ing to its desert. What tl^at punishment will be, I hope experience will never teach us. But this is certain that nothing will deliver from it, but a cordial acceptance of the salvation v/hich is oifcred in the. gospel. Let sinners now remember how dishonorable sin is to the blessed God, and hov^r much he is opposed to it — how destructive it is to the universe — and how injurious to their ov/n souls. Let them reflect upon the multitude of their sins, and remember that they cannot enumerate one of a thousand ; and yet for every sin they are exposed to endless banishment from the divine presence. I^et them reflect also, that there is but one salvation from sin, and that sal- vation is now oflered in the gospel. In view of these things, I v/ouid put the question seriously to con- science, " Is it r.ot your immediate duty, to accept salvation — lo hear Christ's voice to day, and turn to. Bb 2 506 S E R M O N XXIL him by time repentance, thctt you may be delivered from sin r" Be aasured, my hearers, that if you would be prepared for death, and to meet your Judge in pe-.ce — if you would enjoy the excellence of that salvation which has been described, escape the evil of sin, and fly from the^grand enemy of your souls ; you must fly to hhn^ v/iio is the only strong hold — the Lord Jesus Christ. Let your feet, then, be shod vvith the preparation of the gospel of peace, and take the shield of fciith, that you may be able, ta (juench the fiery darts of the wicked. I proceed now in the III. Place, to suggest another consideration, whicli is this, that '• delays are dangerous.''^ Every moment which sinners delay and neglect to com]^ly with the gracious proposals of Christ, they run an infinite haz- ard. And what is more, the longer they delay, tlie longer are they likely to delay. One delay is com- monly preparatory to another, and that to a third ; and so on, till it be for ever too late. This is the course of things in common life. The wise inanthus describes it: " I went by the field of the fcluggard, by the vineyard of the man void of under- standing; and lo, it was all grown over with thorns,^ and nettles had covered the face thereof, and the stone "wall thereof was broken down. Then I saw and considered it well, 1 looked upon it, and received instruction. Yet a Utile sleep, a little slumber, a little folding of the hands to sleep : so shall thy poverty come as one that travaileth, and thy v/ant as an armed man." Such is the consequence of a slothful, delay- ino: spirit, in the thinc.s of this life ; and it is intro- duccd by inspirv^tion to show the danger and the con- sequence of a delaying spirit, in the things of reli- gion. Delays, however, in things of religion, are infinitely more foolish and fatal than in any thing else. They are full of the most dangerous conse- quences to the soul. However inattentive delaying SERMON XXII. 5or ^sinners may be, to their impencly-ig clanger, yet there is nothing more alarming. Their feet stand on slippery places. There is nothing but the mere mercy of God which prevents their plunging into endless despair ; and he has said, their feet shall slide in due time. How unl||4.ely is it, that sinners, %vhohave habituated themselves to put off from day to day, will ever be ready to attend in earnest to re- ligion ! The gay and sprightly youth, if he thinks of religion at all, vainly concludes that he shall have a better opportunity to accept of Christ, when he gets through his present pursuits, and is settled in life. Therefore, he says to his complaining conscience, "Go thy way for this time, and at a more convenient season I will call for thee." But no sooner has he formed connections for life, and entered the middle stage, than he finds new cares, perplexities, and* temptations press upon him, beyond v/hat he had ever expected. And notwithstanding the need he has of religion to guide and support him, yet he says to his accusing conscience, " Depart for this time also, and at a more convenient season I will send for thee." — But as he began, so he continues. And when crowded on all sides by the perplexities of the world, and tiie difficulties of old age begin to look him in the face, he then says, even to the loudest claim of remaining conscience, " Go thy way for this time, and at a more convenient season I will certainly call for thee." Thus the delaying sinner often passes from child- liood, through the bloom of youth, the middle state, and even to old age, where he should have nothing toxlo but to die in peace, violating the calls of con- science, till his liopeless eyes are closed in death, and it is for ever too late to accept of salvation. It is not improbable that there are some present, at this time, ^who have begun, and perhaps for a long time been habituating themselves to such a course of procrastination, and even now are not ready to he^'kcn to the yoice of the divine Sayiour. If there 508 SERMON XXII. are any such, I would put to them one serious question. Is it not probable that you \yill still con- duct just as you have done ? Is it not as likely that you •vvill continue to neglect religion, as it was when you neglected it, one^ ten or tivcntij years ago ? If you have misiniproved every opportunity you have enjoyed, and will not improve the present^ what op- portunity will you improve ? If you say, to morrow, your past, and present disinclination forbid the pro- bability. " Therefore, seek the Lord while he may be found, and call upon him while he is near ; for now is the accepted time, and now is tiie day of salva- tion." Besides, life is uncertain. To morrow is not yours. It may arrive, and it may not. You are promising yourselves a future period ; but arc you certain that the spirit of God, which does not always strive with sinners, is not now saying, " this night shall thy soul be required of thee," then whose shall be your intended to morrow ? But on the supposition your lives are to be con- tinued, and the privileges of the gospel greatly mul- tiplied, yet if you continue to neglect present duty,: after so many invitations, is there not reason to fear that God will seal you ufi in hardness of heart. This has sometimes been the conduct of a righteous providence towards obstinate sinners. We have an instance of this nature, in that dreadful commission of the prophet Isaiah: " Go thou, and tell this people, hear ye indeed, but understand not ; see ye indeed, but perceive not : Make the heart of this people fat, and make their ears heavy, and shut their eyes, lest tliey should see with their eyes, and hear with their ears, and understand v/ith their hearts, and convert and he healed." And why have not delaying sin- ners, under the gospel, reason to fear that God will deal iu the same, manner with them ? Surely they have : yet what more shocking except despair itself I How iniinitely dangerous then is every moment's de- lay ? For such reasons as these, God now commands men to accept salvation. It is an object infinitely SERMON XXII. 309 the most worthy of their present affections — and delays are dangerous, both on account of the un- certainty of life, and the provocation they are to God, to give sinners up to final judicial blmdness. 1 sliall close with a brief IMPROVEMENT. 1 . We learn what the duty of the ministers of the gospel is, with respect to giving directions to im- penitent sinners. If it be the immediate and indis- pensible duty of sinners to repent, and accept of sal- vation ; then they ought to be directed to do this, before they do any thing else. They ought to be directed to that which, if observed, will certainly save their souls. But nothing will do this short of a cordial repentance and faith in Christ. The first and only direction of the gospel is, repent and believe. And it is declared that those who refuse shall be damned. If we, therefore, give the least encourage- ment to any thing short of this, and sinners receive and rest in it, they will perish ; but their blood ^^ilI be required at cur hands. Sinners are dying men, and ought to be addressed as dying m,en ; as those whose probation may end the next moment. We must, therefore, direct them to repent immediately, and if they refuse, we must direct them again to repent immediately, and con- tinue so to do as long as we have any opportunity to give directions. To tell sinners in one breath, that it is their immediate dutv to seek first the kino-dom of God, and m the next direct to something else, be- cause they have no disposition to do this, is incon- sistent and dangerous. It plainly supposes, ihit sin- ners are excusable for not repenting, or acceptinp- salvation, so long as they have no disposition to do it. But if this were the case, they would for ever be excusable. The gospel, however, makes no allow- ance for oppotsiiion of heart. The call of it is, " To 310 SERMON XXII. day if ye will hear his voice, harden not your hearts. Come, for all things are now ready." 2. Let professors of religion examine themselves a moment on so important a subject. Have we hearkedto the voice of Christ, and accepted the great salvation which he proposes ? Can vv^e say that obedience to Christ, and communion with him, are cur hi&;hest enjoym.ents ? Do we hate sin as really as sinners love it ? Have we given avv'ay our souls, and bodies, and friends, and estates, and all we pos- sess, without reserve, to the disposal of Christ ? Are we heartily engaged to redeem every moment of time, and to oppose every apparent delay ? If so we have accepted salvation ; and our faith will be known by love to Christ, and obedience to his commands. Finally, Suffer me to conclude, by repealing and pressingthe exhortation, upon all to hear the voice of Christ immediately, and comply with his gracious proposals. I would speak as a dying man to dying creatures. It is a solemn thought, that one and an- other, among the people of mycharge, are almost daily finishing their course, and that 1 must soon meet you ail at thg bar of God, where a solemn account must be rendered for the directions which have been given, and the manner in v/hich they have been received and observed. In faithfulness, therefore, to your souls and m.y own, I would press the exhortation, to hear Christ's voice this day — put not off from day to day, and year to year — delays are infinitely hazardous — you know not what a day may bring forth. — Besides, the salvation of the gospel is infinitely excellent — there is no true happiness to be enjoyed without it — it is therefore folly to seek happiness in any other thing. Be exhorted, therefore, as dying creatures, to ac- cept immediately of salvation. To day lend an ear to the voice of God — and *' come, for all things arc SERMON XXII. 511 noiv ready." Repent and believe on the Lord Jesus Christ, and you shall .be saved. But if you will not, you must perish, there is no other alternative — Life and death are set before you — therefore choose life — choose the Saviour, for whosoever believeth ip him shall live for ever. SERMON XXIII. ASSURANCE OF HQPE. HEBREWS, VI. 11. jlyid tvc desire that e-very one of you do show the same diligence^ to the full assurance of hope unto the end. X HIS Epistle was written by St. P.iul, to the whole body of his brethren among the Jews, who had professedly embraced Christianity. Many of them were much attached to the Mosaic law, and were in danger of apostatizing from Christ, through the subtilty of false and Judaizing teachers, and through the violent persecutions, which their unbe- lieving brethren stirred up against them. A princi- pal design therefore of the apostle, in this letter, was to set forth the excellency and glory of the gos- pel dispensation above the Mosaic^ in such a way as might establish the faith of true believers in it, with- out any mixture of the Mosaic observances ; and en- courage them to adhere to it faithfully and persever- ingly, under all the difficulties and trials, which atten- ded their profession of it — and as might also con- vince them of the awful danger and remediless sit- uation of such as should apostatize. His design plainly appears in the Chapter which contains the text. It begins thus, " Therefore, leav- ing the principles of the doctrine of Christ, let us ^o C c S14 SE RMON XXIII. on to perfection, not lay in-; ar^-ain the foundation of repentance from dead -works, and of the doctrine of baptisms," Sec. The design of the apostle here appears to be, to excite his brethren, to go on unto perfection, i. e. to make continual proficiency in grace, and in the knowledge of Christ, and of the gospel dispensation ; and to give diligence, that they might be rooted, grounded, and built up in the truth, in order thatth.ey inight be kept from apcstacy. That this was the design of the apostle, is evident from his going on to set before them as a motive, the hopeless situation Avhich they would be in should they, after having been enlightened, tasted the heavenly gift, &c. apos- tatize to Judaism or infidelity. " For" says he " it is impossible for those who were once enlightened, and have tasted the heavenly gift, and were rar.de partakers of th.e Holy Ghost, and have tasted the good v/crd of God, and the powers of the world to come," i. e. of the gospel dispensation *' if they shall fall a- vray, to renew them again to repentance, seeing they crucify to themselves the Son of God afresh, and put him to an open shame. For the earth, winch drink- eth in the rain, that ccmeth oft upon it, and bringeth forth herbs meet for them by whom it is dressed^re- ceiveth blessing from God : But that which beareth thorns and briers is rejected, and is nigh unto cursing, whose end is to be burned." As this passage is connected with the text, it may be useful to pause here a moment, and consider its imcort. The opinions of commentators upon it have been various. Som.e have supposed, that in order to render it consistent with the doctrine of the certainty of the saint's perseverance, it mubt be con- sidered as a description, not of the Cln istian charac- ter, but of something short of it, to which the unre- o-enerate may attain, to which, if they crice apostatize they will be no more renewed. Eut, k m.ay be cn- ?]^uircd; how is the suppcition that the passage dcii- SERMO N XXIII. 315 cribes real Christians, inconsistent with the doctrine of the saint's certain perseverance. If it is inconsis- tent vvilh the docrine at all, it must be because cau- tions and warnings a.^^ainst apostacy, and exhortations lo perseverance, are inconsistent with it. But these are not inconsistent with the doctrine ; for though r.othing is more certain from Sciipture, than that all real Christians will finally persevere, yet they will not persevere without their own constant care, watch- fuhiess, and exertion. Yea w^h?,,t is their persever- etuce in following the I^ord, but the continuance of their exertions to follow hi m ? At least it necessari- ly implies and includes these. But if w^atchfulness and exertions are necessary in Christians, it is prop- er to state the necessity of them — and to point out as a motive the consequences of failing to perseveFe. This statement, and the sense which it may give to Christians of the fearful consequences of apostacy, may be, and always are, among the means which God uses to accomplish his promise of causing them to persevere. For illustration : Paul, and the ship's company with him, when he was shipwrecked, had an absolute promise that they should all be saved from the death which threatened them. This promise however (as is the case with all other divine promises) connected the means with the end. Nor is it improper to say, that if they had not attended to the means^ they would have perished. Therefore, it was proper for Paul to warn the cen- turion and soldiers, as he did, that except the sailors abode in the ship they must all perish. And it was a sense of the certainty of this, which excited them to those exertions v/hich prevented their perishing. It was before absolutely certain, and made known to fheniy that not one of them should perish. Yet it w^as absolutely certain, that their sense of the fatal conse- quences of suffering the sailors to leave the ship, and the exertions to which this roused them, were the 316 SERMON XXIII. only means, or way in which the divine, immutable promise respecting their lives, was to be made g-ood. And thus the divine promise, respecting the persever- ance and salvation of all who are real Christians, which is immutable, is to be accomplished only by a sight of the danger and fatal consequences of apostacy, and that humble watchfulness and exertion which it excites in them. But if these things are so, if Chris- tians are proper subjects of warning and caution against apostacy, and these are am.ong the means by which God causes them to persevere — then there is no difficulty in understanding the passage which has been read to respect real Christians, and to be ad- dressed to them, as a mean of preserving them from apostacy. Nor is this supposition inconsistent with the verse following, as some have supposed, but is rather supported by it : " But, beloved, we are per- suaded better things of you," better than that you should thus apostatize, and crucify the Son of God a- fresh," and things which accompany salvation, though we thus speak" — though we thus set before you the fatal consequences of apostacy, and urge you in view of it, to diligence that you may persevere. " For God is not unrighteous," is not unfaithful to his promise, " to forget your work and labor of love, Sec." Here we have the ground of the apostle's assurance that all real Christians will persevere, notwithstan.- ding the danger in themselves of apostacy, viz. the promises of the covenant of grace. God is not un- faithful ; he has promised, and he will perform. And this also is all the encouragement or prospect which Christians, who have any true knowledge of their ov/n hearts, can have, that they shall ever be enabled to persevere. For there is nothing in themselves, nor in the nature of grace, which secures them ; they are kept only by the mia;hty power of God. And it is on the ground of the necessity of watchfulness and exertion in Christians to prevent them from falling av/ay; and also in view of the encouragement there SERMON XXIII. Sir is to this, from the promise of God, confirmed by an oath, that the apostle exhorts Christians in the text, to continue their diligence and exertions even to the end, in order to inherit the promises : and in order to make their calling and election sm'c, or obtaina comfortable assurance of salvation, in the present life : ylnd '-ive desire that every one of you do shovj ths safne diligcJice^ to the full assurance of hofie unto ths end — the same diligence as those did v/ho have gone to inherit the promises ; for it is added, " that ye be not slothful, but followers of them who through faith and patience inherit the promises." Having made these explanatory observations con* cerning the spirit of the context, I shall now dis- course more particularly upon the text, and the sub- ject suggested by it, viz. the assurance of hope : — vv^hich the apostle seems to introduce here, as a mo- tive, to diligence, in order to persevere. And surely if diligence and exertion are necessary to persever- ance and to obtain salvation ; and if this be the way, and the only way, to obtain a comfortable hope and assurance of salvation in this life, there is a double motive. I propose in the I. Place, to observe a few things upon hope, gand the full assurance of hope. II. Show that it is attainable. III. Point out some things necessary to a rational or well grounded and full assurance of hope, and tliC' way in which it is to be attained. Under the first general head, I would obsere, I. That by hope in the scriptural use of the word, we undersand sometimes the object^ and sometimes the grace of hope. It is to be understood in the lat- ter sense in the words of the text. Considered a» a Cc 2. 318 SERMON XXIII. Christian g-race, it includes an exercise of the under- standing-, and an affection of heart towards the object. It implies a desire for the object, and an expectation of obtaining it. The object of a Christian's hope is salvation. Hence it is called in scripture, the " hope of salvation," and " the helmet of salvation." The salvation however which the Christian hopes for, is more especially and directly a salvation from sin, a deliverance from the dominion of it, and from all re- mains of sinful affection. Hence Christ, considered as a saviour from sin, and the object in and by whom God is to be enjoyed, may be, and often is in scripture represented as the object of the Christian's hope. An instance of this we have in verse 18 of the context, where the apostle says, " That we might have strong consolation, who have fled for refuge, to lay hold up- on the hope, set before us." By hope here we are to understand the object of hope, which principally and directly is Christ. He is that hope which is said in the words following, to have erittred into that ivithin the x'ail\ i. e. into the invisible heavens, where we by faith, and in the exercise of the grace of hope, follow him, and fasten upon him, so that he becomes the anchor, the stay, and support of the soul. And in the first epistle of John iii. 2. we are taught that Christ is the object of the Christian's hope, and in what re- spect he is so.. " We know that when he," (Christ,) " shall appear, we shall be like him^for %ve shall see him ati he is. And every man that hath this hope in him" (a hope of seeing the Saviour as he is, and being m^ade like him) " purifieth himself." The hope of the Christian therefore is a hope of salvation. It is a desire, and well grounded ex- pectation, of being admitted to the beatific and trans- forming vision and enjoyment of Christ in his glory of being perfectly freed from sin, and brought into a glorious nearness and union with Christ, and through him with God and all holy beings. SERMON XXIII. 519 2. With respect to the assurance of hope, I would observe, that it is an expression in reference to the evidence and expectation, which a Christian may have of attaining the object of his hope. A Chris- tian may doubtless have a strong and direct desire for salvation, even the holy salvation of the gospel, and yet have no present expectation of obtaining it, because he may not see any evidence of his title, and there- fore no present ground^or reason to expect it. A per- son in this situation, though a real Christian, has no hope, much less has he the assurance of hope. But no sooner does he find reason to expect salvation, than he thus far exercises an assurance of hope — and when the expectation is well grounded — strong, full, andundoubting — he has then the full assurance of hope respected in the text — a full and an un- doubting assurance of obtaining salvation. I proceed to the II. Thing proposed, which was to show that the full assurance of hope is attainable by Christians. Many seem not to think or realize that this is the case. They appear to consider it as entirely beyond the power, or natural capacity of common Christians to attain a full assurance of salvation. The apostle Paul, in all his epistles, speaks in the strain of full assu- rance : " Christ liveth in me, and the life I now live in the flesh, I live by the faith of the Son of God." " I know whom I have believed." — " I have fought a good fight, I have finished my course, henceforth is laid up for me a crown of righteousness, which the Lord the righteous judge shall give me at that day." And such is the nature of the covenant of grace and God's declared ends respecting the constitution of things, in the covenant, that it plainly appears to have been God's design to mtike ample provision, that the full assurance of hope might be attainable by Chris- tians in this life. The covenant is well ordered in all things and sure. The promises are full, and re- 320 SERMON XXIIL peated many ways — God has confirmed them with an oath. And his declared design in doing this is, that the heirs of promise might have an undoubting hope, and full joy, in an assurance of further glory — Hebrew vi. 17, 18." Wherein God, willing more a- bundantly to shew unto the heirs of promise the im- mutability of his counsel, confirmed it by an oath ; that by two immutable tilings, in Vv^hich it v>^as im- possible for God to lie, we might have a strong con- solation, who have fled for refuge, to lay hold upon the hope set before us.'* But all this would be in vain, to any purpose of giving this strong consolation, if an assurance of being an heir of the promises were not attainable. I now proceed to the III. Head, which is to point out some things es- sential to a well grounded and full assurance of hope, and the way in which it is to be attained. And I observe, 1. That in order, and previous to a full assurance of hope, there must be exercised a full assurance of faith. A person who has not exercised any degree of the assurance of faith, in the scriptural sense of the word, has no reason to exercise any hope of sidvation, much less the full assurance of hope. This perhaps may be perplexing to the minds of some ; because^ of the erroneous idea which is often, if not general- ly aflixed to the term assurance of faith, commonly, though erroneously called the faith of assurance. But to make the matter plain, I would observe a few things: First, properly speaking, the objects of faith are the truths revealed in God's word. That the worlds were made by the word ot God — that there is a trinity of persons in the Godhead — that Jesus. Christ is the Son of God — that they who believe ia him will have eternal life, and they who reject him, perish — ^tliat there will be u resurrection of the dead.> SERMON XXIII. 321 and a future and final judgment and retribution, and all other truths of revelation are the proper and di- rect objects of faith. Saving faith includes a cordial belief of these, raid all divine truths ; but has more special and immediate respect to the character of God, and of his Son — the nature of the gospel sal- vation, and the fulness and willingness of Christ, to save all that come unto him. Second, All faith necessarily implies in it a degree of assurance, with respect to the object of it. Fully to believe any truth, is to be fully satisfied and assured of that^truth. As far as we believe and have faith in the truths of God's word, we so far have a confident satisfaction, or assurance with respect to them. But let it be remembered that our personal salvation is, in no instance, immediately or directly revealed, op declared to us, in the word or by the Spirit of God, and therefore, strictly speaking, is not an object of faith, and consequently not of the assurance of faith ; though it may be of hope. As the assurance of faith, therefore, is not an assurance of our personal salvation, as the assurance of hope is, there is no im- propriety in saying that the full assurance of faith i» necessary, in order to a well grounded, full assurance of hope. In support of this idea of the assurance of faith, and the necessity of it in order to the assurance of hope, I will adduce two or three texts of scrip- ture. The first is in the x. Chap, of this Epistle 22. verse : " Let us draw near with a true heart, in full assurance of faith." This is the only place in scripture where the phrase " full assurance of faith is used ;"and I think it is evidently used in the sense, which has been given of it. The apostle had been holding up the new and living way of approach to God, by Christ, and the excellency of his character, as a great high priest, who had made a complete atonement. The words are therefore an exhortation to all, to exercise a full faith and confidence in the divine tcstimonv, <9 22 S E R M O N XXIII. respecting these tliin,c;s, and to Lty aside ali fears and unbelieving ooubts, vvith respect to their ^var^ant to return to God iii tiiis way, or his readiness to receive those who thus conic. But to suppose, on the contrary, that the apostle is here exhorting all to lay aside immediately fear, v/itli rcspec'. to their having already obtained a personal title to salvation, would be very erroneous and incon- sistent. The other text is Romans xv. 13. "Now the God of hope fill you with all joy and peace in beliexnng^ that ye may aboimd in hope, through the power of the Holy Cihost." As saving faith implies a reali- zing and and approving view of divine things, the ex- ercise of it will naturally be attended with joy and peace. And the apostle here plainly supposes that this must precede a v/ell grounded hope, unto the ful- ness or full assurance of it. 2. Though true faith gives a surC title to salvation, yet Ave cannot rationally and safely suppose ourselves possessed of it, and exercise an assurance of hope, unless we find in ourselves a holy practice, and the exercise of those other Christian graces, which ahvays accompany an evangelical faith : such as hu- mility, repentance for sin, love to the divine perfec- tions ; as his truth, justice, sovereignty, and infinite holiness ; and a disposition to receive the command- ments of Christ, and all those truths which he came into the world to teach, and died to magnify. Many, because of the promise, " he Ihat believeth shall be saved," seem disposed to single out this grace, and endeavor to convince themselves that they have it ; and, having succeeded, rest easy Avith respect to their eternal well being ; but would they attend to the word of God, they would find that faith being alone if dead ; ?(nd indeed that true faith cannot be found alone ; that a believing heart is always a humble, contrite, and penitent heart — disposed to rejoice in SERMON XXIII. 323 the government of God, to be resigned and patient, to be devoted to the divine glory, and to flow out in benevolence to the temporal and eternal interests of Bien. In order to a well grounded assurance of sal- vation, therefore, we must not only suppose that we have had faith, and the assurance of faith, but must find that we have had those graces which ahvays ac- company it, and prove it to be genuine. 3. An external obedience, or visible morality is necessary to a good and assured hope of salvation. Persons have often flattered themselves that they have faith, repentance, submission, and other Chris- tian graces in their hearts, ^\hile they habitually lead iin openly immoral life. Such are in a most dangerous delusion. It is incredible that any person should have genu- ine repentance, a true faith, and a sincere love to Christ, and not be disposed to obey his commands — '^ If a man love me," says Christ, " he will keep my words." It is true, that the people of God are sanctified but in part — and may often fall into great and known sins ; but we know that God never leaves them to an open, long continued, and habitual practice of known sin. Therefore, though conduct externally moral may proceed from bad motives, and is net of itself a certain evidence of faith ; yet where this is v/holly or greatly wanting, it is a sure evidence that persons have no true faith, nor any just grounds to exercise any hope, much less an assured hope of salvation. 4. In order to a com.fortable, v/ell grounded, and assured Christian hope, it is necessary that faith, love, and repentance should be in lively exercise. When Christians are in a relapsed, cold frame, and have no sensible experience of the exercises of grace, but on the contrary, are much under the prevalence of their lusts and remaining corrupt affections — they 324 SERMON XXIII. cannot rationally feel assured of their good estate, but have the utmost reason to fear respecting it. The memory of no past experience will be sufficient to banish doubts and fears in such a case, and keep alive a holy and Christian assurance in its clearness and strength. Past experience is indeed of great use and influence, to support and enliven the hope of the Christian— provided it be accompanied with the pre- sent exercise of holy atlections. A remembrance of having frequently experienced the same gracious exercises, may well confirm the Christian, with res- pect to the genuineness of the present. But when there is no present, sensible exercise of faith, love, and repentance- — and the Christian has only a bare recollection of something which at present is wholly unfelt in the heart, he has but a weak ground of hope. The present and lively exercise of grace, there- fore, is necessary to a present assurciuce of hope. Therefore, we see plainly the way, in which a con- stant, well grounded, and full assurance of hope is to be obtained. It is by the exercise of vital religion — by maintaining a close walk with God. There is no other way. People frequently enquire how they may know that they have an interest in Christ, or ob- tain assurance of salvation ? It would sometimes seem, should we look to out- ward appearances, that tliey were desirous of ob- taining assurance in some easier way, than by lead- ing a religious life, and maintaining holy affections. But no easier way is possible — and if persons build assurance on any other ground, it is but a vain pre- sumption ; they may as well think of being saved without religion, as of having a rational assuraJice without it. Lastly, as a life of religion is necessary, so are great diligence and exertion ; and they are proper to be urged upon Christians, as they are in the text, which is an exhortation to give diligence to the SERMON XXIII. S2^ -ixtll assurance of hope : i. e. to obtain those things which shall afford assurance, agreeably to the direc- tion of St. Peter : " Giving all diligence — add to your faith virtue ; and to virtue knowledge ; and to know- ledge temperance ; and to temperance patience ; and to patience godliness; and to godliness brotherly kind- ness ; and to brotherly kindness charity. For if these things be in you, and abound, they make you that ye be neither br^rren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off; and hath for- gotten that he was purged from his old sins. Vv'hcre- fore the rather, brethren, give all diligence, to make your calling aiid election sure ; for if ye do these things ye shall never fall. For so an entrance shall be ministered unto you abundantly, into the everlasting kingdom of our Lord and Saviour Jesus Christ." IMPROVEMENT. 1. This subject will help us to make a proper dis- tinction between the assurance of hofie^ and the assur- ance of faith ; which seem by many to have been confounded, and used in a sense different from the apostle. A few observations will shew the respects in which they differ, and help to give the true mean- ing and import of each. ( 1 .) The assurance of faith respects the reality and nature of the truths revealed in the word of God, especially the testimony of God respecting his Son, and the nature of his salvation, as suited to the neces- sities of the sinner, and worthy of all acceptation. The assurance of hope respects a personal interest in Christ, and the prospect of enjoying those spirit- ual blessings which he communicates to his friends. The language of the assurance of faith, so far as it respects a Saviour, or salvation, is this : " The di- vine testimony is true — I may approach unto God Ib D<1 326 SERMON XXIII. Christ — he is able and willing to save, and will in no case cast out those that come unto him." The lan- guage of the assurance of hope is : " I have already- been to Christ, in the exercise of a saving faith — I know in Avhom I have believed, and in believing am. made an actual partaker of his salvation." (2.) The assurance of faith is essential to the being of a Christian— it precedes hope, and is the founda- tion of it. Whereas the assurance of hope is not essential to a person's being a Christian. True sav- ing faith, which has a degree of assurance with res- pect to divine things, may be exercised, where there is a total uncertainty in the mind, with respect to ever personally obtaining salvation. (3.) No prior obedience is necessary to the assur- ance of faith ; but Christian diligence is necessary to the assurance of hope, and it must be preceded by, or built upon a holy faidi and obedience. We have always ground for the assurance of faith, und are always bound to exercise it. Not to possess it in any degree, is to be blind and stupid to the reality and excellence of divine things, and practi- cally makes Coda liar ; which is the essence of sin, and criminality. But v.'e are not always bound to exercise immediately the full assurance of hope. We ought to doubt our interest in Christ, so long as we see not full evidence of it : still, we are to blame every moment we are destitute of the full assurance of hope — but our blame or sin consists in not having better evidence — in not exercising such faith, love, and repentance, as would give satisfactory evidence of our interest in Christ. But I trust sufficient has been said to shew the difierence between the assu- rance of faith and of hope, and the true import of each — and to rectify any erroneous ideas which we may have had respecting them. 2. We learn, from this subject, the criminal blind- ness vIIkI error of those ;vho build on assurance of SERMON XXIII. 32r hope — upon dreams, visions, or imaginary voices, whispering or suggesting to them that their peace is made with God, or applying directly to themselves particular passages of scripture, as" Be of good cheer —thy sins are forgiven thee." We can be no farther rationally assured, than we find evidence of our elec- tion of God. The only evidence of election is ef- fectual calling, and the only evidence of effectual calling is a spiritual life — the fruits of the spirit iu the exerci'je of faith, love, and repentance, and v^diat- soever is implied in these. 3. Vv'^e learn, that merely for persons to profess that they have the full assurance of hope, is, in the minds of others, no decisive evidence either for or against them. It is not a decisive evidence in favor •—because it may not be well founded, it may be*a vain presumption. Nor is it, in itself, any evidence against a person, because we have shewn from scrip- ture, that it is attainable, and often has been attained, and ought to be, by all. Nevertheless, the manner in wdiich a profession of full assurance is made, may be a strong evidence against a person. When a person is frequent and bold in speaking of the goodness of his state; his great attainments, Sec. and seems to have done with ail further self-examination and trial, as of no further use — and v/hen, at the same time, others see many things in him, Avhicli they suppose give him occasion to doubt, it isthen a very strong evidence of a vain confidence and delu- sion. 4. We learn, from the subject, that there mayb© different degrees of assurance. Saving faith, where- ever it exists, " is the substance of things hoped for, and the evidence of things not seen j" it is, in its- na- ture assured, in proportion to the degree of its actings ; and the Christian hope, though it docs not always, and necessarily accompany the actings of S2B SERMON XXIII. faiih, never, in degree of assurance, rise§ above the degree of faith. 5. Sufierme, my Christian brethren, to exhort you to persevering diligence to attain the full assurance of hope, and to maintain it unto the end. For motives consider that it is attainable — that it is a commanded duty, and a most reasonable service — that, in the ex- ercise of it, you will have uspeakable comfort and joy — that it will be for the glory of God, as it will im- ply and exhibit supreme delight in him, and a re- cumbency of soul upon him, as an all sufficient por- tion. If you exercise the full assurance of hope, your light will shine, and others, seeing your good conver- seition, will be led to glorify your Father, who is in heaven. Be exhorted then, " to shew diligence to the full assurance of hope unto the end. Add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, arid to patience godliness, and to godliness brother- ly kindness, and to brotherly kindness charity." To conclude, let those who are in a state of sin and impenitence — ^be exhorted to attend to this subject ' — -those who have never yet hearkened to the en- dearing and free call of the gospel, and who do not pretend to have the comfort of a Christian hope, nor the communion and enjoyment of God in the world. Oh, that the souls of such would awake, and attend to their situation ! If, my hearers, final perseverance in a life of faith and holiness be necessary to salvation, then certainly to begin to persevere is necessary. — If perseverance in faith and holiness be necessary to salvation — then certainly perseverance in impenitence will end in your fearful destruction. Why then, sinners, are you not awake, and engag- ed, and exerting yourselves as much for your souls, as for the things of this vrorld ? SERMON XXIII. 5^7 But perhaps some of you will plead, or object the very doctrines which have been this day held up, as a reason why you do not, and ought not, to attend to the means of the gospel, and exert yourselves in the ways of religion. You will say that effectual calling and perseveraDce are the effect of divine influence on the heart, and the fruit of election, and therefore you need not exert yourselves, or use the means which God has commanded. Those who are really believing this, I would call upon, by way of reply, to be consis- tent, and never more make any exertions, or take any steps to obtain any temporal object — for the divine counsel and purpose extend to your worldly concerns,: and the success of your labor, as much as to the things of religion and your souls. But you will not do this, in temporal things, for though you suppose the end made sure, you consider the means as connected with it. With respect to your crops, and your merchan dize, you do not say they v/ill be as they are deter- mined, let you do what you will — and so you will ba perfectly idle. You therefore act an inconsistent part, and manifest that you are blind as to the things of religion. But perhaps you will say you do not be- lieve the necessity of divine iniiucnce, or the divine determination in respect to the things of religion. You only mean to plead, upon the ground of these doctrines, that you need not exert yourselves. To such I would reply — we allov*^ of no such inference from these doctrines as supposes means and exertions unnecessary.. It is plain from scripture that v/ithoiit means and exertions, none will obtain salvation. But let it be admitted, for a moment, that these doctrines are inconsistent : You say you are not dependent on the divine influence — that you have no moral inabili- ty, nor any inability— and tliat there arc no divine de- crees or purposes respecting you. Admit it : But you v>^ill acknowledge that you are sinners, and that Dd 2- 359 SERMON XXIII. the gospel is offered to you. Why then do you not attend to your case, and accept the offered mercy ? May God, by his almighty spirit, awaken you to a sense of your danger and sin ; and carry on a work of grace in you unto the day of Jesus Christ, that yoti may be to the praise of his glory I Amen. #. THE LOSS OF A FAITHFUL MimSTRR A SORE AFFLICTIOJ^; ILLUSTRATED IN A SERMON, OCCASIONED BY THE DEATH OF THE Pastor of the First Church in Farmington ; WHO DIED AT SEA, Dec. 25, 1805. preached at farmington ^ June 19, 1806. BY ASAHEL HOOKER, A. M. Pastor of the Church in Goshen. HARTFORD ; PRINTED BY LINCOLN ^ GLEASON. FUNERAL SERMON ACTS XX. 38. Sorroxving most of all, for the words xvhich he spake^ that they should see his face no more, Jl he scene, which is described, in the latter part of this chapter, is one of the most tender and im- pressive, v/hich is any where exhibited, in the sacred history. St. Paul had spent several years in the city of Ephesus, previously to his returning thither, for the last time. By means of his labors, as an apostle, and minister of Christ, a large and flourishing church had been gathered, in that city. A part of the ad- dress to this church, which was made by Christ, in the Revelation of St. John, is in these words i " Un- to the angel of the church of Ephesus write ; These tlnngs, saith he that holdeth the seven stars in his ria:ht hand, who waiketh in the midst of the seven golden candlesticks ; 1 know thy works, and thy labor, and thy patience, and how thou canst not bear them that are evil : and thou hast tried them which say they are apostles, and are not ; and hast found them liars : And hast borne, and hast patience, and for my name's sake hast labored, and hast not fainted." When St. Paul was returning from Macedonia, to Jerusalem, a short time before he v/as arrested, and sent prisoner to Romcj he came to Ephesus. Having; 3-34 FUNERAL SERMON. called the elders of the church, he reminded them of the manner, in which he had been with them, at all seasons, from the first day that he came into Asia, serving the Lord, with all humility of mind, and with many tears, and temptations ; — and how he had kept back nothing, which was profitable ; but had shewed them, and taught them, publicly, and from house to house, testify hi g repentance towards God, and faith towards our Lord Jesus Christ. Having noticed the journey, on v>'hich he was bound to Jeru- salem, the afflictions which he anticipated, and the support and consolation, which he derived from the gospel of the grace of God, he added : " And now, behold I know, that ye all, among whom I have gone, preaching the kingdom of God, shall see my face no more." In view of his fidelity, in not shunning to declare unto them all the counsel of God, he took them to record, that he was pure from the blood of all men. Havins: e-ivcn charpe to the eiders of the church, in prospect cf the evils which they would be called to encounter, after his departing ; and having commended them to God, and to the word of his grace, he kneeled down, and prayed with them all. And they all wept sore, and fell on Paul's neck, and kissed him, sorro'ivi72i^ most of alJ^for the ivorcls which he spaki'^ that they should see his face no more. The following sentiment is naturally derived from the text : The loss of a faithful ?ninister is a sore affliction. The sentiment may be usefully illustrated, by the following considerations. 1. The truth of it may appear,, from the nature and importance of the relation, subsisting between a Christian minister, and the people of his charge^ His relation to thein is that of a watchman to their souls. . Their spiritual and eternal interests are specially committed to his care. Having the heart a^id the conscience of ^ faithfu] minister, und habitu- FUNERAL SERMON. S55 ally feeling the av.ful responsibility, which is attach- ed to his station, he must view the souls of his people, as a trust of infinite value.. Their relation to him must be felt to be extremely interesting, by all who are not past feeling, because they are given over to a reprobate mind. Impressed with any just sense of the account, which he must render, to the chief Shepherd and Bishop of souls, they must feel for themselves, the answerable account, which they also must render, for their improvement of his ministry. Having that confidence in him, to which he is en- titled, when proved and found faithful, they must view the relation between him, and themselves, to be one of the most important, v/hich ever exists among men. They must feel themselves warranted to look up to him, as their spiritual guide and instructor, and that they are bound to Feceive the word, from his mouth, as the word of God. Indeed, he is to them the messenger of the Lord of hosts — the ambassador of peace and salvation, who is divinely authorized, to comfort those who mourn in Zion, and beseech sin- sinners, in Christ's stead, to be reconciled unto God. 2. The strength of attachment, which a church and people must be supposed to have, to such a minis- ter, will render the loss of him sorely afQictive. His being faithful imiplies, that he is a good m^an — one ■who is influenced, in performing the duties of his trust, by charity out of a pure heart. He has the same spirit of disinterested regard to Christ, and to the souls for whom he died, which Paul had, for his kindred according to the flesh, when he could declare, with nothing less than the solemnity of an oath, that he had great heaviness, and continual sorrow in his heart for them ; and when his heart's desire and prayer to God for them was, that they might be saved. Every faithful minister of Christ has th» same disinterested and excellent spirit, which enabled Paul to say to the Corinthians ; " I will very gladly 356 FUNERAL SERMON. spend, and be spent for your souls, though the more a-- bundantly I love you, the less I be loved." Viev, ing a minister, in a relation so endearing, and having a just confidence in him, as one, whose heart is so closely united to them, and so much devoted to their best, even their eternal interest, how affectionate iTiust be their attachment to him. How much en- deared, by such means, v/as St. Paul, to the church atEphesus. He had been with them, so long, and so faithfully discharged the duties of a v/atchman, that they could not see him taking his leave of themi, without those tears, and affectionate salutations, which demonstrated how highly they esteemed him in love, for his works' sake. But they were scarcely more attached to him, than many have been to their spir- itual sruides, in all subseouent aijes. The fdthful minister, who is Vvith his charge, at all seasons ; who not only dispenses the word of life to them, stated- ly, on the sabbath, but has frequent occasions, to bear a part in their joys, and their sorrows ; to visit their sick, and their dying, and to sympathize with their mourners, must become greatly endeared to them. There are few other relations among men, which furnish the means of uniting, at once, the affection and esteem of so many hearts. 5. A faithful minister of Christ is a great blessing. Much good is rationally expected from his ministry : inuch is often accomplished, by means of it. He so lives, that none have just occasion for saying, " Thou that teachest another, tcachest thou not thyself?" The influence of his example, and of the tri.ths, which he is continually commending to the con- sciences of those who hear him, must be no less friendly to their present peace, their edification and comifort, than to their final salvation. How rich a blessing was Paul, to the church at Ephesus ! How many were instructed ; how many were comforted ; how many were eternally saved, by means of his la- FUNERAL SERMON. 337 boTs ! How much light and joy must he have impart- ed, during the years which he abode with them, and preached unto them the unsearchable riches of Christ ! The measures, which are often pursued by destitute flocks, to obtain, and to support, a faithful minister, sufficiently evince, tha.t their apprehensions accord with this view of the subject. How great must be the blessing to them, considered as sinners, in- volved in guilt and darkness, to have one for their spiritual watcliman, who, like Paul, will not shun to-de- clare unto them all the counsel of God ; and who will thence use the means, which are best adapted, for the instruction and salvation of their souls. How much good is often accomplished, by the blessing of God, on the faithfulness of such a minister. How much influence is exerted by him, which is rendered ef- fectual by the grace of God, for putting ^-ice and irreligicn to shame, for arrestmg the progress of error, when it corneth in like a flood, for promoting the kingdom of righteousness and peace, and ad- vancing the glory of God, in the salvation of sinners. How often is his ministry rendered a savor of life, to the souls of his hearers ; and how comforting and instructive his administration of the v;ord avA ordi- nances of the gospel, to those who have received the truth, in the love of it ; to those, who are daily be- coming meet for the society of angels, and preparing to find their heaven of heavens, in the presence of ;God, and of the Lamb. 4. The loss of a faithful minister is a sore afHiction, because it is many times followed by the most un- pleasant consequences, to the people of his charge. They are left by him, d.n sheep having no shepherd. Hence the dcinger they are in of being scattered abroad, or of being led astray, and even destroyed, by wolves, in sheeps' clothing. Such were some of the circumstances, which rendered the final depart- vire of St. Paul so calamitous, and distressing, to E e 338 FUNERAL SERMON. the chinch of Ephesus. Hence we find him saying, in his last interview with them : " For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your- selves shall men arise, speaking perverse things, to' draw av/ay disciples after them." Such are some of the evils, to which a church and people are special- ly exposed, by the loss of a faithful minister. Hence the exhortation of St. Paul, in his epistle, which was afterwards written to the Ephesians, that they should henceforth be no more children, tossed to and fro, and carried about, with every v^'ind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in v» ait to deceive ; but speaking the truth in love, should grow up into him in ail things, who is the head, even Christ.'' But the loss of a faithful minister not only exposes his bereaved charge to much evil, from the iniluence of false teachers, who are always ready to beguile the unwary; but they are also in imminent danger of being embroiled, divided, and scattered, by men who speak perverse things, to promote some favorite interest of their own. For this cause said the apostle, in an epistle, which he wrote to the church at Ephesus, vvhile a prisoner at Rome ; " I, therefore, the prisoner of the Lord, beseech you, that ye walk v/orthy of the vocation, wherewith ye are called ; with all lowliness, and meekness ; with long suffering, forbearing one another in love ; endeavoring to keep the unity of the spirit, in the bond of peace. — Let no corrupt com- munication proceed cut of your mouth, but that which is good, for the use of edifying, that it m.ay minister grace to the hearers. — Let all bitterness, and wrath, and clamor, and evil speaking be put away from among you, with all malice." Nothing renders the loss of a faithful minister more calamitous, and justly afflictive to his bereaved charge, than the danger, to which they are suddenly ^posed, of becoming a people divided against them- FUNERAL SERMON. 339 selves ; so as not only to prevent any spivitual advan- tage, from an occasional administration of the word and ordinances of the gospel ; but to prevent their uniting in the settlement of another, to guide them, in the way of peace. How often does it happen, when a faithful minister is removed by death, or oth- erv/ise, that his flock are not only scattered, but be- come so divided among themselves, that nothing but the bitter fruits of their disscntions can effectually teach them the importance of forbearing one anoth- er in love, that they may unite in pursuing the things, which make for peace. How distressing, and how unfriendly to the most important interests, even the interests of the ^:.-ul, are the bitter envying and strife, in which religiovis societies are often invol- ved, in attempting to repair the loss of a minister, by the settlement of another, in whom their hearts are not uriited. 5. A faithful minister may be peculiarly endear- ed, to numbers of his charge, by his having been blessed of God, as the happy instrument of their salvation. Thus, no doubt, was the apostle endeared to many, and probably to most, of the church at Ephe- sus. It seems evident, from the sacred his- tory, that the churchj in that city, was first organized, by St. Paul; and that it was, afterwards, greatly en- larged, edified, and comforted, by his faithful labors. Many of its members inust have regarded him, as their spiritual father, by whose means they w^ere translated from the kingdom of darkness, and brought into the kingdom of God's dear Son. Hence the en- dearing attachment, v/hicli so embittered the scene of parting, when he prayed with them, for the last time, and bade them an aifectionate and final farevveU, 'This is one circum.stance, by which the loss of a faithful minister is rendered the more afHictive, to numbers of his charge. They can remember th« time, when the divine word, proceeding out of his 34© FUNERAL SERMON. month, was " sharper than a two-edged sword ;" when it pricked them in the heart, so that they could take no rest, till they were hopefully renewed, by the spirit of life, in Christ Jesus, and washed from their sins, in his blood. Hence their living affection, for the man, whom it had pleased God to honor, as theinstniment of opening their eyes, of turning them from darkness to light, and of making them heirs of the great salvation. But certainly, in proportion to the endearment, arising from a circumstance so in- teresting, must be the painful sensibilities, which are awakened when the object thus endeared, is torn from their embraces. Yet, 6. The loss of a faithful minister may be still more afflictive to others, because they have reason for the most painful reflections, on their misimprovement of his ministry. This is a viev/of the subject, in which it may be deeply interesting to many. Some may have seldom attended on his ministry ; or even hav« wholly neglected to hear him. Others, who seem- ed to be glad, when it was said unto them, " We will go into the house of the Lord," may have contented themselves, with barely hearing the v/ord of God, without doing it, and hence have been the betrayers, and murderers of their own souls. " The word spo- ken did not pront them, not being mixed with faith in them who heard it." Their spiritual watchman was faithful ; he could say, with the apostle, " I will very gladly spend, and be spent for your souls." He ac- cordingly testified repentance tov/ards God, and faith towards our Lord Jesus Christ ; and kept back noth- ing, H'hich might be profitable to his hearers. Ha often warned them, to flee from the wrath to comiC, And affectionately besought them, in Christ's stead, to be reconciled unto God. But aif^s ! their ear was uncircmncised, and they would not harken. The word of the Lord was unto them a reproach ; they liad no delight in it. Hence the occasion, which was FUNERAL SERMON. 341 often found to say, in view of those, who forsook the assembling. of themselves together, and of others, who rejected his message concerning Jesus, If ye will not hear, my soul shall weep for you, in secret places. To such of his charge, how justly, and how sorely aiTiictive must be their loss, when his Avork is done, and he is summoned away to render up his ac- count, at the judgement seat of Christ. How x^ain- f'uily embittered the reflections, v/hich must be poured in upon their hearts, like the wide breakifig in of v/aters, when they consider, that their minister, nov/ gone to the v>'orld of spirits, had labored for them in vain, and spent his strength for nought ; that in making light of the gospel, which he preached, in the name of Jesus, they had despised the Son of Gofl, and pronounced themselves unworthy of eternal life.. 7 . To all such tiieir loss must be rendered more deeply aHUctive, by the fearful expectation, that their departed minister will appear, as a witness against them, in the judgment of the great day. They must then meet him for the last time ; and, if their sins have not been forsaken, and washed away, in the blood of atonement, tliey must be separated from him for ever. In rendering an account of his minis- try, and of the treatment which he received from those, to whom he v/as sent, he must testify, that some of them were scarcely willing to hear him, and that many otliers, when they heard his me- Age, made light of it, and went their v/ays, saying of Christ, ''• We will not have this man, to reign over us." If such are not past feeling, v/ith what deep re- iTioroe, and anxiety, must they look forv/ard to that dreadful day, in which their departed minister, v/ho had faithf;iliy warned them to flee from the v/rath to come, shall testify against them, before an assembled universe, and in the presence of that infinite Judge>. whose eyes are as a flame of fire. Ee 2 542 FUNERAL SERMON. 8. The loss of a fidthful minister must be a sore afiiiction to the church, and people of his charge, because they shall see him no more, in the land of the living-. Such was the afiiiction, sustained by the church at Ephesus, when they all wept sore, and fell on Paul's neck, and kissed him, sorrowing most of all, for the words, which he spake, that they should see liis face no more. Might he have returned to them again, after a short season, as he had done be- fore ; the separation would have caused them but little pain. But the thought of all which he had said to them, and of all which he had done, and suf- fered, for them, when joined with the assurance just given, that the parting was for life ; that they had now heard his last sermon ; and united with him, for the last time, in social prayer ; and that they should see his face no more, 'till they should meet him, amidst the amazing scenes of eternity, no wonder they were overwhelmed with grief and tears. And such, my brethren, must be the deep affiiction of any religious society, when their faithful pastor and min- ister, who was united, and endeared to them, by a thousand ties, is called to bid them a long, and last adieu. The following reflections are suggested, by the preceding view of this subject. 1. Is the loss of a faithful minister an event so af- flictive, it must then be regarded, as a grievous frown of Providence. In such a bereaving stroke, the hand of God is to be seen, and specially acknovvi- ©dged. If he cut off, and take away, who can hinder him ? who will say unto him. What dost thou ? Fe\y events arc so painfully felt, by so many hundreds of people, at once. That it must be regarded as a frown of Providence, is naturally inferred from the circumstances, by which multitudes are so deeply afflicted. Hence the occasion, for a church and peo- ple, thus afliicted, to humble themselves under th^ FUNERAL SERMON. 34S mighty hand of God, and to inquire, with the deepest submission and reverence, Wherefoi'e hath the Lord dealt thus with us, in anger, and in sore rebuke ? Whether such rebuke be designedin mercy, to hum- ble and purify his children, and to awaken, and lead sinners to repentance, will be best decided by the re- suit, when it sliall be seen v/hat improvement is made of his dealings. 2. Is the loss of a faithful minister a sore afflic- tion, for such reasons as have been assigned, then certainly the church and congregation, in this place, must have been greatly afflicted, by the late death of theirs. I trust, that all those who knev/ him Avill ad- mit the following tribute of respect, as justly due to his memory, and as seasonably offered, on this occa- sion. The Rev. Joseph Washburn, w^as born at Mid- dletown, in this state. May 13, 1766. He was born of respectable Christian parents, from whom he re- ceived a religious education. Being hopefully sanc- tified, by the grace of God, while young, he was in- clined to devote himself to the service of Christ, and tJic good of his fellow men^ in the work of the minis- try. For this purpose he obtained a collegiate edu- cation, and was graduated, at Yale College, in Sep- tember, 1793. Having completed his preparatory studies, he was licensed, as a candidate for the min- istry. In the month of October, 1794, he came to this place, and in May of the succeeding year, was ordained the Pastor of this church. Mr. Washburn w^as a good scholar, a good divine, a good man, and a good minister. His mind was rather formed, for critical investigation, than for works of taste. His ideas being the result of much study and reflection, he acquired a knowledge of truth, rather by a process of patient reasoning, than by a sudden glance of the mind. His perceptions were not rapid, but clear ; and his imagination rather 344 FUNERAL SERMON, chaste than brilliant. His judgement was manly, and discriminating. His sermons, which were evidently- prepared, under a solemn and abiding sense of invis- ible and eternal things, were well digested, and ma- tured, by intense application. His systematical dis- courses, on the perfections of God, and the eAddences of revelation,^. which are doubtless remembered by many, who heard them, are a specimen of deep inves- tigation, and of sound reasoning, which is not often exceeded. — He loved his sacred work, and obtained mercy of the Lord, to be faithful. He sought to be useful, rather than celebrated ; to edify, rather than to please ; and to preach Christ Jesus, the Lord, rath- er than himself. His labors, in season, and out of season, vrere chiefly devoted to his flock, for whose souls he was ever ready to spend, and be spent. His labors, in this place, v/hich were great from their com- mencement, were coutinually increasing. That his days might be more exclusively devoted to the active and more public duties of his ministry, he was in- duced to spend whole nights in study. Being singu- larly fitted, as he v/as disposed, for doing good to the rising generation, he bestowed much labor on them, and spared no pains, nor exertions, for instructing and leading them in the right way. From the com- mencement of the religious revival, among the peo- ple of his charge, until his strength was much im- paired by disease, a period of between two and tliree years, the youths attended a stated meeting for reli- gious instruction, at his house, which was frequent and full, in which he was accustomed to pray twice Avith them, and to explain and apply a portion of scrip- ture, which he deemed best adapted to the occasion, and to the state of his audience, and best calculated to proinote their spiritual v/elfore : and during the whole period of his ministry, while able to labor, he frequently visited the numerous schools in the society, instructed them in the things of God and religion, in a manner suited to their years, tuid FUNERAL SERMON. 345 commended them to the divine care and blessing, by- solemn prayer. None but the heart of a faithful minister can have any just conception of the affectionate and deep con- cern, which he habitually felt for the souls of his people.— He kept unspotted from the world, and en- countered trials and embarrassments, with a patient and firm trust in God. He was enriched with that " wisdom from above, which is first pure, then peaceable, gentle, easy to be intreated, full of mercy and good fruits, without partiality, and without hy- pocrisy.'* He knew how to speak a word in season ; and to avail himself of times, circumstances, and events, for instrucdng, and being- instructed. He was kind to the poor ; hospitable to strangers ; ready to countenance and promote the good ordsr and peace of society, and to aid the cause of truth and right- eousness among men. Fo.' the sake of perxe, he would sacrifice every thing but truth, and a good conscience. This amiable l^'ait in his character appeared so soon, that he was distinguished, among tlie companions o# his childhood, as a peace-maker. In public life, h© either found the people his friends, or made thein such, by a winning and affectionate address. His con- versation was grave, and yet cheerful ; and his society at once pleasing, and instructive. His whole deport- ment was, in a high degree, conciliating ; and, to crown the whole, he was blameless, and approved of all men. His talents and piety, w^ere rendered eminently useful, in the station, which Providence had assigned him, by an uncommon share of that sound wisdom and discretion, w^iich eriabled him to perform the duties of a minister, so as to give no unnecessary offence. While he shunned not to declare all. the counsel of God, such was his manner of doing it, and even of explaining and enforcing those truths, which are best suited to bring down the loftiness of man, that he did not fail to commend liimself to the 346 FUNERAL SERMON. conscience of his hearers, in the sight of God,— He deeply felt the importance of an exemplary, and holy conversation, in those, who have professed the religion of Christ. Hence he aimed much, hi his preaching, to edify and quicken them, that they might so live, as to adorn their profession, and commend the truth to the consciences of others. — Thus was iie approved, as a workman, wlio needed not to be asham- ed, rightly dividing the word of truth. In the laborious discharge of his duty, he was not only ffiithful, but greatly successful. By the blessing of God on his ministry, he was hopefully instru- mental ©f adding ip^any to this church, of those who shall be saved. When Providence directed his way to this place, the seed previously sown, had sprung up, so that the fields were becoming white unto the harvest. Not long afterwards, a second harvest en- sued, in which he labored abundantly, and with no small success ; so that, within about five years, from the time of his settlement, an addition of one hun- dred and sixty members was made to this church. Since that time, the additions have been considerable. From a rare assemblage of useful talents, and from the blessing of God, which so graciously attend- ed the labors of Mr. Washburn, the hope was natu- rally cherished, that he might be long continued a blessing to this numerous people, and to the cause of Zion. But God seeth not as man seeth ; his thoughts are not as ours ; his ways are unsearcha- ble. The man, who had been the favored instru- ment of so much good, and from whom more was expected, was suddenly arrested in his useful course, by a fatal disease. This disease was probably the fruit of his incessant labors, for the good of souls ; a disease, for which the best medical aid was tried in vain. The time of his departure Vvas at hand. Under all the trials, which must have borne upon his heart, in view of his family? and'his flock, he sustained the wearisome dSys and nights, which wefe appointed FUNERAL SERMON. 547 to him, with the cheerful submission, the patience, and the fortitude of a Christian. With these, his spirits were rendered composed, in the near pros- pect of death. Through the whole of his illness, he was remarkably composed, and enjoyed great peace of mind ; while daily giving up himself, his family, and his people to God. He often said, that he was laid by, as a broken vessel ; and that if he knew his own heart, his first and 8:reat desire to re- cover was, that he might again preach the gospel, believing, that he could preach more than ever, as a dyhig man, to dying men. But the everit was otherwise ordered. With a view of spending the ensuing v/inter, in a milder climate, believing it his duty to attempt whatever might render his recovery more hopeful, he took his journey southward, in October last. By the ad- vice of friends, he was persuaded to pursue his jour- ney, from Alexandria to Norfolk, and thence to Charleston, by water. But the latter part of the voyage proved tempestuousjand was a probable means of hastening his dissolution. Having been seven days from Norfolk, he died, at 3 o'clock in the night preceding the 25th of December, being in the for- tieth year of his age, and the eleventh of his min- istry. With that hope, which is an anchor to the soul, and with that heavenly peace, which none but Christ can give, he resigned his breath, without a struggle, or a groan. To those about him, the scene was the more gloomy and aiiiictive, as the ship was then enveloped, in darkness and tempest, and tossed to and fro, by the raging billows. After six days, when, by reason of alternate calms, and contrary winds, no hope remained of arriving shortly, in port, his remains were committed to the bosom of the ocean. Though not deposited in the grave, with those obsequies, and marks of respect, which the feelings of humanity would have preferred, ^ et^i^is flesh -yvill rest in hope, and, not be forgotten, at tlio> o 48 F UN ERAL SERMON. resurrection of the just. — The Lord hath clone that, which seemed good in his sight, and blessed be his holy name. — " The memory of the just shall be blessed." " And I heard a voice from heaven, saying unto me, Write, Blessed are the dead, which die in the Lord, from henceforth : yea, saith the spirit, that they may rest from their labors ; and their works do follow thern." " Mark the perfect man, and behold the upright, for the end of that man is peace.'* The time, and ail the circumstances of his sickness and deatij, were doubtless ordered by him, " v/ho is great in counsel, and excellent in working." In the wis- dom and rectitude of his providence, may we all have a cheerful and humble acquiescence, under this af- flictive stroke, and be enabled, with one heart, to as- cribe righteousness, and judgment unto Him, who sitteth on the throne. The subject v/ill now be applied to this bereaved church and congregation. Brethren and friends, God has taught you, by painful experience, that the loss of a faithful minister is a sore affliction. In your relation to him, as a watchman to your souls, you felt that strong and en- dearing attachment, which evinced how justly you estimated his worth. During his ministry, you had much occasion to rejoice in his light. The useful- ness, for v/hich he was so eminently fitted, by his natural and acquired endowments, and above all, by the grace of God, was happily realized by you, till his days on earth were numbered and finished. Hence, when he bade you farewell, and took his journey, to a far country, you sorrowed most of all, for the afflictive result, which was then anticipatedj that vo\i should see his face no more. Instead of re- pining, remember the important services, which he so actively, and so faithfully rendered to you, and to your children. Let a sense of your obligations to God, for such services, be mingled with your tears, and assuage your grief. By some of you, he will FUNERAL SERMON. 349 doubtless be s^ratefully, and affectionately remember- ed, as your spiritual father; and by still -more of you as the faithful servant of Christ, who fed you v/ith knowledge and understanding^, and often broke to you the bread of life. But do none of you find occa- sion, this day, to reflect with bitterness, on your mis- improvement of his ministry ? Have none of you often, vrithout cause, or even habitually, neglected to attend on his weekly ministrations? Have not sti-J •more of you occasion to say, " Hov/ have v/e liated instruction, and our hearts despised reproof? Wc would not obey the voice of our teacher, nor inciijie our ear, when he instructed us." And now " the harvest is past, the summer is ended, and we arc not saved." When he sought to persuade you, by the terrors of the Lord ; and even when he pressed up- on you the endearing invitations of infinite mercy, did you not begin — did you not continue, with one consent, to make excuse ? Alas ! did you not go your ways, one to his farm, and another to his merchan- dize ? — You remember, in what manner he was with you, at all seasons; how he taught you, publicly, and from house to house. And still, did not many of you furnish occasion for his saying often, and even for his saying to the last, if ye will not hear, mv soul shall weep for you in secret places ? But his voice you will hear no more, v/ithin these consecrated v/alls. No more will you behold him, standing in tliis aw- ful place, to lead in your devotions,' and minister to you, in the name of Christ. His face you will see no more, till the sea shall give up the dead, wdiich ai-e in it, and all who are in their graves shall hear the voice of the Son of God, and come forth. Oh, let the time past sufiice, and more than siifikc, that many of you have lived only for this vrorld, and neglected the things, which belong unto your peace. Prepare to meet your departed piinistcr ; yea, pre- pare to meet vour God. To day, after so long ai F f 350 FUNERAL SERMON. time, as it is said to clay if ye will hear his voice, harden not your hearts. When the apostle was bidding his last farewell to the church at Epheaus, he fore-warned them of the distressing evils, which should befal them, after his departure. God grant, my brethren, that this may prove a word in season to you. Remembering the wormwood and the gall, may you continue to learn wisdom, from the painful experience of former days. See, therefore, that ye fall not out by the way. Take heed, that no root of bitterness spring up to trouble you, and thereby many be defiled. " Now I beseech you, brethren, by the name of our I^ord Jesus Christ, that ye all speak the same things, and that there be no divisions among you ; but that ye be perfectly joined together in the same mind, and in the same judgment." Endeavor thus to keep the unity of the spirit, in the bond of peace. To this purpose, '' mark them who cause divisions, contrary to the doctrine, which ye have learned, and avoid them :" and God grant, that you may ever know, ** hov good, and how pleasant it is, for brethren to dvvcll together in unity." Let your prayers, and vour exertions be united, for repairing the loss, sus- tained in the death of your late beloved pastor, by ob- taining the most suitable person, to fill his place in this house and in your hearts, and to guide you in the way of peace. " And now, brethren, we commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them that are sanctified." 3. If the loss of a faithful minister be so afflictive to the people of his charge, how much more so must it be, to his consort, and his orphan children ! He i>iU3t have been near and dear to h^s people, but much more so, to the companion of his bosom, and to the children, v-'hich God had graciously given him. — ■ To his charge the loss may be repaired i but how J^f^r FUNERAL SERM-ON. 351 V ^- -> Impaired to her, who was one with hira^^d to these dear little ones, which were " bone of hi|'b6»i«, and 'p flesh of his flesh ?" His people have lost a filthful ■ minister, but his partner has lost in him the husband of her youth, and his children a father, in whom, un- der God, they might have safely confided, as their protector and friend. Had you, my hearers, wit- nessed the parting scene, at Ephesus, and among those, who fell on Paurs neck and kissed him, had seen a wife, and four small children, would you not have sorrowed most all for them, that they should see his face no more ? How impressive then is the present call, to S) mpathize with the widowed partner, and the bereaved children now before you ? Under an affiiction so deep, are they not intitled to our tender- est commiseration, and to an interest in our un- ceasing prayers to God ? Their " breach is great like the sea, who can heal it?" Should we attempt to administer comfort, by directing them to any thing, short of the consolations of God, they mifHit "~ justly say, " Miserable comforters are ye all." It is evident, from the nature, and the depth of their afflic- tion, that none but " God, who comforteth those, that are cast down," can administer those strong conso- lations, which are needful, under such a bereavement. It is our duty, however, to v/eep Vvdth those v/ho weep, no less than to rejoice, v/ith those v/ho rejoice. If we have' that compassion, which belongs essentially to the religion of tlie gospel, our hearts will feel, that, " to tliose who are afflicted, pity should be shov/ed by their frieiuls." Knowing that the God v/ho heareth prayer, ;r. the God of all comfort ; and that he who wciindeth, is both able and v/illingto make v^diole, wc shall go to him, on our bended kjiees, shall we go to him, humbly iiitrcating,that he would comfort, protect, and save this distressed family, by sanctifying an affliction so grievous, and causing it to yield them the peaceable fruits of righteousness. And can we forbear, to intercede with God for them; tliat he would >, 352 FUNERAL SERMON. comfort their hearts, and teach them, by grateful ex- pciience, that he is the God, %vith whom the widow and the fatherless shall find mercy. Such, Dear Madam, shall be our prayer for you, aiKl your dear little ones. We know, and deeply feel the occasion, which might have almost justified you in saying, " Behold and see, if there be any sorrow, like unto my sorrow, which is done unto me, 'ivhcrewith the J^ord hath aifiicted me !" But our liopeis in God, that he will never leave you com- fortless ;— that he will enable you to say, withaheaft full of confidence and joy in him, " It is good for rne, that I have been afflicted.'* This you have doubtless been enabled to Kay already. We trust you can say it still, even in view of " that night, so much to be rem-embercd," tha.t night of darkness and tem- pest, in which it pleased God, to take away the desire of your eyes, with a stroke. Blessed be the Lord, -who beheld you, with tender compassion, when op- pressed with grief, too big for utterance ; who caused joy to spring up, in the midst of the deepest sorrow ; and that, in mercy to those dear babes, which you had left behind, he rebuked the raging of the sea, "when it seemed ready to sw^allow you up, and suffer- ed not the stream to go over your soul. We rejoice, that God has been your" refuge and strength, a very present help, in the time of trouble." Blessed be his holy name, " who giveth songs in the night," and wlio causeth, even the " the widow's heart to sing for joy.*' Wc desire to mingle our grateful acknow- ledgrricnts v> ilh yours, for the Lr^undant kindness, by which your last journey was made prosperous, while your p-artner was yet alive ; and that when he was taken from you, under circumstances so afflicUve, it siiil pleased God to Ije with you, by the light of his countenance ;— tiiat he delivered you from the perils of a stormy ocean, and directed your v/ay to that hospitable abode, where he had graciously provided friends to receive vou; even friends, who deemed it FUNERAL S E R M O N. 353 a privilege, to divide with you the cup of grief and tears, and to comfort you, witli their kindness, their counsels, and their prayers. May the good Lord reward them a thousand fold into their besom li, for all their kindness to you, in the dav of your calaniitv. May he say unto them, in that day, v.hen he cliall appear in his calory, " Come ye blessed of my Father, —for I "iVas a stra7igerf and ye took me iu'** We now welcome your return from the land of strangers ;^ and pray you to be comforted, that God is still" a Father of the fatherless, and a jud;^-c of the widows, in his holy habitation." From those precious v/ords, on which he doubtless caused the heart of your de- ceased friend to rest, may you derive abundance of consolation : " I^eave thy fatherless children, I will preserve them alive, and let thy widows trust in me.'* Though clouds and darkness are round about God, yet, to his glory be it spoken, righteousness and judgment are the habitation of liis throne, lleio *Thc Editors ia behalf of Mrs. Washburn cannot oirnt, in this place, to make honorable mention of the hospitality and kindness, with which her late consort a^id herself were every where received, in the course of their long arid pain- ful journey, until lis was separated frcm her, and Vrilhwliich she was afterwards recei\ ed and entertair.ed, in her deeply afflicted and widowed state, through the wiiiter and part of the succeeding spring, ir, the faniily f;f the Ilev. Dc.ct. Keith of Charleston ; and of his distinguished liberaaty a!.d that of others, in that City, and in other place?, Vvhidi'mcre than Kupplied her with the means of prese-it .support, and cf defraying the whole expenij'; of the jouiney till Iicr re- turn to Farniingtrn : and also cf the liberal patronage ^vhich the pubiication of this work has received from the citizens of Chavleston, and cf other places, mr remote, and to ^\hcm Mr. Washbnrn'h character nnv-ri: have been unkiiown ; and cf dial wiiich it lias received from Q.\ycj other quarter. This unusual liberality will ever be !'ecoHected v\ ith lively gratitude to th:^^;e who ha^'e taken an interest in her cai- cerns, and especially to him wlio, by such unexpected means has ]}r.Trided a way v/hich promises to extricate her, and. her orplian c'aildren, from pre;-:e-:t embarrasisnient. and given an earnest of future support. F f 2 564 FUNERAL S E R M O K not pleased to carafort the afilicted, by explaining to them the special reasons of his conduct, but by presenting motives, and afibrding his grace, to ren- der them patient in tribulation, and joyful, in hope of 'his glory. — He is infinitely great, and wise, and good ; — a God full of compassion, and ready to make all his grace abound towards those, who put their trust in him. " Though he cause grief, yet will he have compassion, according to the multitude of his tender mercies. For he doth not aiflict wil- lingly, nor grieve the children of men. Like as a father pitieth his children, so the Lord pitieth them, that fear him.'^ Hence he chasteneth them only for their profit, that they may be partakers of his holi- ness, and be prepared to dwell for ever, in the pre- sence of his glory. It may be no small consolation to you. Madam, to consider the abiding interest, which you v/iil have in ^he friendship, and in the prayers of many, by whom your eyxelient husband was greatly beloved in life, iuidas deeply lamented in death. Be assured, that a numerous and alTectionate people, to whom his mem- ory must rem.iin endeared, while they live, will not be unmindful of you, nor neglect any fit occasion, for showing kindness to you, and to your beloved chil- dren, for their father's sake.-— And now, Madam, we commend you also, together with your little flock unto God, and to the word of his grace, in a humble, trust, that your present afflictions, which are but for a. moment, s'haii work for you a far ^nore exceeding, even an eternal wxight of glcry. 4. The death of a faithful minister must be an. afflictive and solemn admonition to his surviving brethren. To us, my Reverend Fathers and Breth- ren, the present is such an admonition. Though it be hardly realized, it is awfully certain, that we can- not continue long, by reason of death. God only krxowcth ho\Y soon otu' wiveb shall be left widows. FUNERAL SERMON. 355 our children fatherless, and our people as sheep^ havinc^ none to watch over them. The scene of par- tino: is before us, in which we must bid adieu to our families, and our flocks, to see their faces no more^ till we meet them again, amidst the awful realiiies of the world to come. To all of us, an event so interest- ing in its consequences, is swiftly approaching, and to some of us is probably near, at the doors. How then should v/e be with those, at all seasons, to M'hose souls God hath made us watchmen. How diligent should we be, to instruct them publicly, and from house to house ; how faithful to preach unto them the unsearchable riches of Christ ; to pray for them, without ceasing ; to declare unto them the counsel of God ; and to make ourselves examples to them of whatsoever things are pure, lovely, and of good report. How " little, little," should all the glory of this v/orld appear to us, when we consider the high vocation with which we are called, and the vast im- portance of the work assigned us, in the kingdom and patience of Jesus Christ. How immensely in- teresting to ourselves, and to all the flock, over which the Holy Ghost hath made us overseers, that we be instant in season, and out of season, and that v/e watch, and pray, and live, and preach, as becometh dying men — as becometh dying ministers ; and that we. »pare no pains, to rescue and save the souls, for which Christ died ! If unfaithful, alas ! my brethren,, we shall have prepared a pillow of thorns, for the bed of death, and a fearful reckoning, for a judgment day. Would to God, that the present afiiictive and solemn admonition of his providence might be richly sanctiiied, for quickening us, to a zeal and faithful- ness, becoming the amazing importance of our v\'ork. And when this work is finished, and they all, among whom we have gone, preaching the kingdom of God, shall see our faces no more, may we cheerfully bid. them farewell, in the joyful hope of meeting them 356 FUNERAL SERMON. again, "with the general assembly and church of thtp first born, whose names are written in heaven. Brethren and Friends, of this numerous assembly.. We beseech you to pray for us ; for us your dying- minister ; for us, who \vatch for your souls, and must give account, that we may be faithful to God, and to you, and be prepared to give up our accounts with joy,^ and not with grief Pray for this bereaved church ^id congregation, that tlie shepherd of Israel, who dv/ellcth between the Cherubims, and never slumber- eth, nor sleepeth, would graciously keep them, as the apple of his eye, and presently give them another PaS" tor, after his own heart. Pray for the bereaved con- sort, and the fatherless children of their late Pastor.. Pray also for youselves, and for your children, that you may receive the truth, as it is in Jesus, and be faithful to instruct them, in the way of righteousness and peace, and train them up for the world of glory. Remember, that you, and your ministers must surely die, and that you and they must shortly meet, at the tribmiai of heaven, to receive an irreversible doom. — And nov/ may God Almighty bless you, and grant you grace to obey the gospel of his Son, that when he shall come in his glory, you may be our re- joicing, as v/e would humbly hope to be yours, in the day of the Lord Jesus. Amen. LIST OF SUBSCRIBERS' NAMES. NEW HAMPSHIRE. JVal/iole. Rev. Pliny Dickinson MASSACHUSETTS. Betket. Mr. Oliver Brewster Nathaniel Kingsley Rev. Joseph L. Mills Mr. Benjan^in C. Perkins Ebenezer Walden BlanforcL Rev. John Keep Granville. Mr. Roger Harrison Great Bar ring ton. Mr. Moses Hitchcock Harvard. Mr. Stephen Bemis Hal field. Mr. John Chester Rev. Joseph Lyman, d. d. Mr. Jonuthun H. Lyman Davis Mavhew Ebenezer Wright Lee. Rev. Alvan Hyde Mr. Reuben Taylor William Wilcox Lenox. Rev. Samuel Shepard i> Korthamjiton. Mrs. Alethea Ashman Southampto7i. Mr. Asahel Birge, jr. Noah Clark Samuel Clark Rev. Simeon Gould Library Mr. yVlexander Loomi« Silas Sheldon Cornelius Searle, jr. Zophar Searle, jr. Sylvester Woodbridg© S/iringfield. Mr. Eiisha Ely Stockbridge. Mrs. Abigail Dwight Mr. Oliver P. Sargcant Western. Rev. Sylvester Burt 3 Mr. Wilii'cim Brown Isaac Bliss David Deniscn IVesffield. Mr. Benjamin Deming S58 SUBSCRIBERS' NAMES. David H. Gleason Rev. Isaac Knapp T4'est S/iri77gJield, Rev. Joseph Lathrop, d.d. IVilliamsburg, Rev. Henrv Lord Willia7nstO'ivn. Mr. Gamaliel S. Olds Whateley.. Mr. Alvan Sanderson VERMONT. Clarendon. Mr. Daniel Smith CoruTvalL Hon. Joel Lindsley Craft sbo ro ugh . Samuel Craft, Esq. Mr. Ebenezer Craft Fairfax. Mr. Joseph Parmele Jonathan E. Parmele Greenish or ugh . John Ellsworth, Esq. Mr. Aaron Farnhani Ephraim Strong Lunenburg. Maj. Gideon Hart Mr. William Haywood John Sessions Rev. John Willard 2 Mr. Erastus Washburn 2 Middlcbury. Rev. Jeremiah Atwatcr, Capt. Philip Davis Mr. Bethuel Goodrich Levi Hooker William G. Hooker 2 Rev. Thomas A. Men% Col. Seth Storrs Peter Starr, Esq. INir. John Warner Putney. Mr. Alpheus Bugbee John Brown John Campbell James Fitch Thomas K. Green Simon Gilston John Hodgkin Isaac Palmer John Stowers Noah Sabin, jr. Mrs. Mary Sargeant Mr. Asa Washburn Reuben Washburn Joseph Washburn Amasa Washburn Phinehas White Rockingham. Mr. Peter Evans Nath'l W. W^ashburn Miss Miliicent Washburn Rut kind. Rev. Heman Ball Mr. Timothy Brockway Deac Tim.o. Boardman 2 Mr. Timo. Boardman, jr. Samuel W. Boardman Elijah Boardman Charles G. Boardman Isaac Chatterton Deac. W^ait Chatterton Mr. Rufus Deland William Dennison Rev. Lemuel Haynes Capt. Oliver Harmon SUBSCRIBERS' NAMES. 359 Mr. Asa Hale Levi Moses Siias PrCitt, jr. Solomon Furdy Deac. Ebenezer Pratt Mr. Beirajah G-. Roots Isaac Soiith\yorth Jabez Ward Westminster. Dr. Jonathan Badger Mr. Caleb Clapp Mrs. Elizabeth Erwin Mr. John Grant 2 Amos Hoibrook Eleazer May John JN'Iorse " Jabez Paine 2 Jonathan A. Phipper Dea. Grindal Raynolds Rev. Sylvester Sage Dea. John Sessions Mr. James Up ham Miss Hannah Washburn CONNECTICUT. Berlin. . Rev. Jonathan Bird Mr. Edmund Boldero Eli Barns Ebenezer Bishop Matthew Clark Abel Clark Daniel Dunbar Esq. Mr. James Francis Elijah Francis John Goodrich Joseph Galpiu Elijah Hart Stephen Hart Amos Hosford, Esq. Rev. Evan Johns Mr. James North Samuel Porter, 2d. Roger Riiey Phinehas Squire Jedidiali Sage W^alter D. Smith Rev. John Smailey, d. d. Mr. Adna Stanley Noah Stanley Timothy Stanley- Oliver Stanley Gad Stanley Miss. Abigail Smith Rev. Bcnoni Upson Bristol. Mr. Ashael Barns Samuel Brooks Miss Rosanna Birdslcy Rev. Giles FI. Cowles Mr. Seth Hart Benjamin Hart Dea. Bryan Hooker Col. Grandison Ives Mr. Eli Lewis Roger Lewis David Lewis Noah Lewis Doc. Titus Meriman Mr. Asa Upson Burlington. Miss Catharine Barns Mr. Joel Dorman Zebulon Frisbie John Gillet Ard Hart Augustus Hitchcock '360 SUBSCRIBERS' NAMES. Jeremiah Griswold Luther Humphrey 2 Simeon Hart, Esq. IMrs. Mary Hotchkiss Rev. Jonathan Miller Rev. Joshua Perry Mr. John P. Tread well 2 Miss Lucy Strong Canaa7i, Rev. Pitkin Cowles Rev. Charles Prentice. Canton. Mr. Darius Case Jesse Case Jacob Foot, jr. George Humphrey Asher Humphrey Aivin Humphrey Arnold P. Humphrey Rev. Jeremiah Hallock Mr. Frederick Moses William Stone Rufus Fuller William W^ilcox Chatham. Mr. Samuel Allen Jonathan Brown Daniel Cruttenden Thomas Eddy John Polly Samuel Penfield John Pa.yne Daniel Shepard Rev. Cyprian Strong, d.d, Mrs. Hannah Wells Mr. Aaron W illcox, jr. Cheshire. Mr. Joseph At water Amos Baldwin Israel Bunnel Burrage Beach, Esq. Mr. Perry Cook Thomas T. Cornwall Asahel Chittendon Rev. John Foot Rev. Oliver Hitchcock Mr. Rufus Hitchcock Silas Hitchcock * Roger Hitchcock Andrew Hull, jr. Stephen Ives Gold G. Norton John Peck Lent H. Perkins Samuel Talmage Lucius Tuttle Colchester. Rev. Ezra S. Ely Cokbrook. Rev. Chauncey Lee Durham. Mr. Hjezekiah Baldwin Nathan O. Camp Hamlet Coe Ezra Camp Elah Camp David Camp Asher Coe John Curtis Samuel Hart Josiah Jewit John Johnson Miles Merwin Joel Parmelee Levi Parmelee Dan Parmelee Seth Seward Rev. David Smith 2 SUBSCRIBERS' NAMES. 361 Fairfield. jSliss Mary Burr Mr. Andrew Elliott Stephen Fowler Rev. Heman Humphrey Mrs. Mary Hobart Mr. David Judson Rev. H. Ripley, i>. d.14 Miss Elizabeth Rowland Catharine Wakeman Farming ton. Mr. James Andrus Thomas G. Alvord Asa Andrews - Ethan A. Andrews Dea. Martin Bull Samuel Bishop Mr. Joel Beccher John Beecher Augustus Bod well Nathaniel W. Bishop Noadiah Bird Miss Elizabeth Boardman Mr. John Belden Miss Lucy Cowles Gen. Solomon Cowles Mr. Elijah Cowles Samuel Cowles, Esq. Mess. H. 8c T. Cowles 2 Mr. Anson Cowles Zenas Cowles Rufus Cowles Col. Isaac Cowles Mr. William L. Cowles Gad Cowles Truman Cowles Jeremiah Cowles Jesse Cowles John M. Case G Roderic Cadwe Mervin Clark Dan Clark Salmon Clark John Cook Edward Chapman Adna Crampton 2 Jesse Clark Mess. J. 8c C. Deming Mr. Thomas S. Day Ira Eaton • Joel Fisk Thomas Gridley Reason Gridley Ebenezer S. Gleason Isaac Gridley, jr. Elijah Gridley Isaac Gridley Erastus Gay John Gridley Timothy Gridley Eber Gridley Mrs. Rachel Gillet Miss Betsey Gridley Mr. Joel Hart Luther Humphrey 4 Chauncey Hooker Roger Hooker, Esq. Mr. James Harrison Elnathan Hooker Rev. Rufus Hawley Miss Patience Hotchkiss Mrs. Lienor Hart Mr. Josiah Hotchkiss Joseph Hart Ira Hooker Stephen Hart Joseph Hawley t Gad Hawley 2 362 SUBSCRIBERS' NAMES. Miss Huklah Hart Mr. William F. Hill Leonard Hills William Hills William Hart James Hunt William S. Judd Daniel Jones Joshua Kilbourn Solomon Langdon Elijah Lewis Seth Lewis Elias Lewds Chauncey Lusk Mrs. Mary B. Landers Mr. Mamry Lory John Mix, Esq. Mrs. Sally Mix Mr. Preserved Marshall Moses Morse Jedidiah Norton Reuben S. Norton George Norton Eli North Dea. Isaiah North Mrs. Lucy North Mr. Asa North, jr. Miss Clarissa North Mr. Elijah North Asahel North Eber North Samuel North Rev. Noah Porter 2 Miss Chloe Porter Abigail Porter Mr. Elijah Porter Selah Porter Joseph Porter Shubael Porter Mr. Romanta Porter x\mzi Porter Dea. Noah Porter 2 Mr. Abel Peck Daniel Pratt Rev. Timothy Pitkin Timothy Pitkin, jr. Esq. Member of' Congress. Mr. Samuel Richards Hosea Robbins Samuel Root Salmon Root Elijah Root John Root Seth Richards Timothy Root Mark Root Isaiah Rowe First Eccl. Society 10 Miss Mercy Scott Mr. Chauncey Sweet Miss Elizabeth Stedman Mr. Jesse Shepherd Salmon Stedman Thomas Smith Samuel Smith Joseph Selden . Pomroy Strong Samuel Sweet Luther Seymour Eben Thomson Col. Daniel Tillotson Dea. Levi Thomson Mr. John Thomson Abel Thomson Hon. John Tread well, Esq. Mr. Asahel Thomson I^ilark Thomson Doct. Eli Todd SUBSCRIBERS' NAMES. 363 Mr. Jonathan Thomson Seth Wads worth Mrs. Ruth Whittlesey Miss Eunice Webster Mr. Elisha Woodruff, jr. Asa Wilcox Bissel Woodford Miss Huldah Warren Mr. Simon Wells Roger Woodford Romeo Wadsworth Norman Warren Samuel Woodford Selah W^oodford Ozem Woodruff Mrs. Louis W^oodruff Mr. Erastus Woodruff Joshua Woodruff Reuben Woodruff Solomon Woodruff Darius Woodruff Eliphalet Wadsworth William Wadsworth Luke Wadsworth Elisha Wcodiuff Lot Woodruff 2 Alanson Woodruff Romeo W^elton Mrs. Mary Whitman Franklin. Rev. Samuel Nott Mr. John M'Call Goshen. Mr. vStephen Baldvvln William Brown Isaac Baldwin George Cook Allen Lewis Birdsey Norton 3 Samuel Norton Alexander Norton 2 Jesse Stanley Augustus Thompson David Thompson James Thompson David Vv'adhams John Wadhams Jesse Wadhams Moses Wadhams Granby. Mr. Ferdinand Clemmons Library Coni]3any, S. B. Mr. Roger Holcomb Rev. Isaac Porter 2 Mr. William Lewis Greenfield. Mr. Eiisha Bradley Levi Down Rev. Hora.ce Holley Mr. David Hubbill ' Isaac Perry Greenrjich. Mr. Walter Avery Nathaniel Teriss William Knapp Henry Lyon Rev. Isaac Lewis, d. d. Mr. David Lyon, jr. Mark Mead Ebenezer Mead Richard Mead Abraham Mead Zophar Mead Robert Mead William Mead, jr. Daniel Mead Peter Mead Jared Mead John Merrit S64 SUBSCRIBERS' NAMES. Guilford. Mr. Nathaniel AUis Dea. Abraham Chittendon Mr. John Conkling- Rev. Aaron Button Mr. Abraham Fowler Benjamin Frisbie, jr. J^.Irs. Joanna Hand ?ilr. Samuel JohnsoDj jr. David ]Marvin Theophilus Scranton Jonathan Todd, Esq, Chapman Vv^arnei' Julius Wilcox JEast Guilford. Rev. John Elliott. X-J'orth Guilford. Rev. Thomas W. Bray- Library Company Mr. Timothy Baldwin David S. Brooks Benjamin Baldwin • Abel Rossiter Dea. Joel Rose Haddam. Mr. Ezra Brainard Daniel Carter Rev. David D. Field Mr. David Selden Elias Selden Hartford. Doct. Leonard Bacon Mr. Josiah Beckwith Samuel Burr Oliver Boardman Thomas D. Boardman Oliver Boardman, jr. Sherman Boardman Timothv Boardman Russel Bunce Aaron Colton Doct. Mason F. Cogswell Mr. Aaron Chapin Thomas Chester, Esq. Dea. Ezra Corning Mr. Benjamin Conklin Samuel C. Camp Theodore Dwight, Esq. Mr. Edward Danforth Daniel Danforth James Doolittle Rev. Abel Flint Mr. Caleb Goodwin Daniel S. Gladding Andrew Kingsbury, Esq. Mr. Joseph Keeney Samuel Kellogg William Lawrence Samuel Lawrence James Lathrop Hartford Library Mr. Zecheriah Mills Gideon Morley Enoch Perkins, Esq. Mr. David Porter . Harry Pratt Mrs. Ruth Patten Mr. Anson G. Phelps Dea. Abner Reed Mr. Joseph Rogers Jacob Sargeant Normand Smith Rev. Nathan Strong, d. d- Dea. Thomas Tileston Thomas S. Williams, Esq. Mr. Thomas Wells, jr. West 'Hartford. Mr. Jcob Allen SUBSCRIBERS' NAMES. 365 Dea. Jonathan B. Balch Mr. Gideon Butler Jonathan Butler Manning Bivins James Butler Henry Brace Benjamm Bishop Lory Brace William Benham Mrs. Rhoda Butler Lucy Cadwell Mr. Horace Colton Daniel Danforth Abijah Flagg Ebenezer Faxon Ebenezer Faxon, jr. Roger Francis Ozias Griswold Mrs. Rachel Goodman Mr. Moses Goodman Miss Lucia Goodman Mrs. Susannah Gaylord Mr. Thomas Goodman Seth Goodwin Joseph Hurlburt William Hopkins William Hurlburt Amasa Keyes,Esq. Miss Abigail Keyes Mr. David Mason Elisha Mix Pollard Merrill Jedidiah W. Mills Rev. Nathan Perkins, d. Doct. Caleb Perkins Nathan Perkins, jr. Esq. Mr. Jesse Porter Asahel Porter Bavil Seymour G Mrs. Lucy Seymour Mr. Ashbel Seymour Mrs. Joanna Steel Mr. Samuel Talcott Mrs. Abigail Wells Noah Webster, Esq. Mr. John Whitman Samuel Whitman George Wells Hartland. Mr. Edmond Beach Aaron Gates, jr. Rev. Nathaniel Gaylord Mr. Stephen Goodyear Silas Hayes Harnvinton. Mr. John Bull Asahel Barber Reuben Bartholomew Mrs. Polly Crandal Mr. Newton Rossiter Samuel Shelden 6 Rev. Joshua Williams 3 Killingworth. Rev. Josiah B. Andrews 2 Lisbon. Rev. Levi Nelson Litchjield. Rev. Dan Huntington 12 Middle toivn. Mr. Samuel Adkins Joseph Alvord David Allen D. Mrs. Dolly Adkins Mr. Oliver Baily William Boardman John Bohanning Joseph Boardman Samuel Bement g 2 166 SUBSCRIBERS^ NAMES. ]Mr. Elislia Coc William Cooper Stephen Clay Daniel Crowell Elihu Cotton, jr. Lucius Cook Alexander Collins, Esq. Mr. Henry Carrington William Cole Charles Curtiss Mess. E. £c W. Dunham Mrs. Lucy Due Mr. Tertius Dunriins^ Richard Doud Cornwell Dcud Samuel Driggs Daniel Doud William Danforth Jacob Eggleston John Fisk Ebenezer Gilbert Gale GooGM in Samuel Gill George Gear Joseph Gilbert, jr. Rev. Enoch Huntington Hon. Stephen T. HosmeF Mr. Micah Hubbard Nehemiah Hubbard, jr. Joseph Hubbard, 2d. Isaac Hubbard Thomas Hobby William Hart Jacob Hall Thomas Hall John Hinsdale James Hopkins Lemuel Higbie Thomas Johnson Jacob Johnson Edward Johnson Josiah Johnson Partridge Jol^»on Comfort Johnson John Jones Elisha Kirby Asahel Loomis Hon. Ashur Miller Mr.Giles Meigs Jason Miidrum Thaddeus Nichols Russel Porter John Pratt, Esq. Enoch Parsons, Esq. Mr. Robert Paddock Joseph Paddock Jacob Pledger Matthew T. Russel, Esq. Mr. Samuel B. Redfield Phinehas Ranney HezekiahRice Ebenezer Robberts, 2d. Mrs. Anna Rich Col. Lemuel Stoors Mr. Wm. Southmayd, jr, Allen Southmayd Timothy Southmayd Samuel Southn>ayd Giles Southmayd, jr. Nathan Strong William Scovil Mrs. Barzillai Sage Mr. Obed Stow Daniel Starr Miss A nice Stow Doc. Ebenezer Tracy Mr. Hervey Treadway Gershom Thayer i i SUBSCRIBERS' NAMES. \^7 Samuel Watkinson John R. Watkinson Isaac Webber Samuel Wetmore Elisha Wetmore Stephen Wetmore Benjamin Williams Josiah Williams Milford. Rev. Bezaleel Pinneo f Mont-vUle. Rev. Abishai Alden J^fenv-Hai'tford. Hon. Aaron Austin Montgomery Austin, Esq. Mrs. Polly Adams Mr. Roswell Austin Dea. John Brown Doct. Thomas Brinsmaid Mr. William Cook Dea. Job Curtis Mr. Joseph Cowles Theodore Cowles Martin Driggs Elijah Goodwin Asa Goodwin Phinehas Kolcomb Phinehas Holcomb, jr. John Handerson Mark Hamlin Zerah Hinman Rev. Amasa Jerome Mr. Michael Kellogg Elias Kellogg Thomas Lee John Marsh Ashbel Marsh Joseph Merrill Joseph Merrill, 2d. Nehemiah Merrill Jonathan Marsh Phinehas MerriM S el leek Merrill Roger Mills Frederic Marsh Simeon Newel Roger Olmsted Dea. Stephen Pitkin, Mr. Stephen Pitkin, jr. Seth Spencer Miss Matilda Spencer Mr. Chauncey Seymour Noah Seymour Elijah Strong, jr. Harvey Sadd Chauncey Sadd Isaac Steel Isaac Watson Jeremiah Watson Elijah G. W^ells J^eiv-Hwven. Mess. Beers Sc Howe 6 Mr. John Bulkley Rev.Timothy Dwight,D.D. Mr. Sereno E. D wight Jeremiah Day 2 Jeremiah Evarts Eleazar Foster James Gilbert James Goodrich Jonathan Mallby David A. Sherman Elias Stillwell Ebenezer Townsend Aew London. Jed. Huntington,Esq. 3 Mr. Chester Kimbal 368 SUBSCRIBERS' NAMES. Norvdch. Rev. Joseph Strong Preston. Rev. Levi Hart, d. d. Salisbury. Rev. Joseph W. Grossman Saybrook. Rev. Thomas Rich Simsbury. Mr. Calvin Barber Dr. John Bestor Mrs. Vina Buel Miss Ama Cornish Mr. Eiisha Cornish George Cornish Thomas Case Bartholomew Case Grandison Case Philander Case Stephen Goodrich Dorithius Humphrey- Dudley Humphrey Oliver Phelps Eliud Fuller William Mather Michael Moses" Samuel Scott Rev. Samuel Stebbins Mr. B. H. Wilcox Southington. Mr. Lemuel Andrews Arnold Atwate^i' Eiisha D. Andrews Josiah Andrews Jonathan Andrews Samuel Barnes Selah Barnes William Barnett Ichabod Bradley Asa Barnes Levi Barnes John Booth Enos Clark Timothy Clark Daniel Clark Solomon Case Leveret Curtis Elihu Carter Allen Clark James C. Curtis Marons Curtis Lucas Curtis Cornelius Dunham Cornelius Dunham, jr. Harvey Dunham Dea. Benjamin Dutton Mr. Asahel Evans Miss Velina Hart Mr. Timothy Hart Abihud Hemmingway Jude Hart Fosdick Harrison 2 Col. Samuel Hart Mr. Timothy Lewis Lemuel Lewis Giles Langdon Timothy Lee Asahel Langdon Jesse Lewis Selah Lewis Job Lewis 2 Roswell Moore Dea. Pomeroy Newel Mr. Ashbel Newel Isaac Nev/el Amos Newel Martin Potter D.Peck 6^ W. Roper SUBSCRIBERS' NAMES. i69 Rev. William Robinson Mr. Harvey Smith. Artemas Root Ambrose Sloson A. Tubbs 8c W. Tisdale Amos Upson Freeman Upson Samuel Woodruff, Esq. Mr. Philemon Woodruff Eushnell Woodruff Jotham Woodruff Jason Woodruff Ashbel Woodruff Jonathan Walklee Roger Whittlesey, Esq. Stamford. Mrs. Abigail W^hite TorrinFcton. Mr. Joseph Allen Joseph Ally n, jr. Dea. William Bostwick Mr. Wait Beach Elijah Cowles Curtis Eglcston Rev. Alexander Gillet 2 Mr. Nathan Giliet Abel Hinsdale Mrs. Rebeccah Hodges Sibel Lyman Mr. Harvey Falmer Benjamin Phelps Eli Richards Elisha Smish, Esq. Guy Wolcott Lyman Wetmore Giles Ward Amos Wilson, jr. Torringford. William Batteil, Esq. Rev. Samuel J. Mills Dea. Ebenezer Miller Wether afield. Miss Rhoda Andrews. Rev. Joshua Belden Joab Brace Col. Ezekiel P. Belden Mr. F. L. Belden Elisha Boardman Joseph Belden Miss Laura Boardman Mary W. Boardman Eliza Boardman Emiline F. Boardman Thankful Blin Mr. Levi Butler Levi Churchil, 2d. Stephen Chester, Esq. Mr. William J. M'Carter Samuel Churchel Jacob Dix John Daw Levi Deming Calvin Dodge Miss. Dimes Deming Mr. James Ftjrtune James Francis Mrs Esther Goodrich Mr. Isaac Goodrich Daniel Hatch Moses] Hurlburt John Hurlburt Martin Kellogg Bezaleel Latimer David Lowrey Mrs. Mary Mitchel Doc. Abner Mosely Rev. John Marsh, d. d. Mr. Amasa Morgan S72 SUBSCRIBERS' NAMES. Hicharcl Stockton Jacob Stryker Miss Ruth Stryker Mr. William Thompson John Thompson Cornelius Terhune Robert N^oorkees John Wilson Rari(an Landbi^.^. Mr, William Applegalc Eilen Clark Miss Ursula Dunham Mr. William French John Pool, o PENNSYLVANIA. PMladelJ'ihia. Mr. W. W. Woodward 20 SOUTH CAROLINA. Charleston. Mr. William Aiken 5 Mrs. Elizabeth Ashe Mr. Samuel Ashe Jacob Axson Mrs. Ann Axson Mr. Samuel E. Axson Kinsey Burden, Esq. Mrs. Mary L. Beach Miss Mary Beach Rev. Nathaniel Bov/en 3 Mrs. Eliza W. Burnet Miss Mary W. Barksdale Thomas Barksdale, Esq. Mrs. Sabina Bonneau Miss Mary Barksdale Sarah Barksdale Mrs. M. Barksdale Hon.Judge E. H. Bay,Esq. Mrs. Catharine A. Banks Miss E. Brail sford Capt. Jared Bunce Mrs. A. Budd John Brownlee, Esq. 10 Mr. Samuel S. Brov/n Benjamin Boyd, Esq. 6 Mess. J. Sc C. Bulov/ 10 Mr. Robert Blakely 10 Mrs. Susan Eiair S. Bee Eliza Bee Miss Eliza Barksdale Maria Bacot Harriett Bacot Eliza Bacot Mrs. Caroline Ball 2 Mr. John Bennet Mrs. Ann K. Bennet Mary Berney Thomas Bennet, senr.Esq* Mr. William S. Bennet Mrs. Ann T. Bennet Bonneau Miss Bonneau Mrs. Eliza C. Cochran 2 Miss Mary Capers Martha Capers Mrs. Eleanor M. Cohen 2 Mr. Jonathan Coit 2 Mrs. Ann Croft Geo. Chisolm. Esq. 2 Mrs. E. C. Courtney 2 Eliza S. Clcary Mary Cochran Harriett Cochran Miss Letitia Cochran SUBSCRIBERS' NAMES. sri Mrs. Eliza Crocker Csesarine Clifford Maria Cogdell Jas. Cox Mr. Chs. Cunningham 3 Rich. Cunningham 12 Mrs.ElizabethDeSaussure Mary DeSaussure Ann Darrcll Isc. Mott Dart Ann D'Oyley Mr. Samuel Dickson James Davidson 10 Mrs. DeLaire Mary Ann Dewes Miss Sarah Dickinson Thomas Doughty, Esq. S Mrs. Mary Doughty 3 Mary C. DuPont Sophia Dulles Miss Ann Edmonds George Edwards, Esq. Mrs. Elizabeth Edwards Mary M. Edwards Barnard Elliott Miss Mary Edwards Mrs. Edwards, sen. James Fisher, Esq. 3 Miss Catharine Futerell Timothy Ford, Esq. Mrs. Ann M. Ford Rev. Dr. Richard Furman Mrs. Fergurson Mess.FlemmingScKing 10 Mrs. Ann Graves Wilson Glover Grimke 2 Robert R. Gibbes, Esq. Lewis L. Gibbes, Esq. H Mrs. Robert R. Gibbes Sarah Gibbes Catharine Gadsden Mr. Edmond Green Mrs. Mary C. Gregorie 3 Eliza Grimball Eliza S. Glover Messrs N. Sc F. Gist 5 Mr. Robert Geddes 5 Mrs. Elizabeth B. Hatter Miss Eliza Fluxham Mrs. Eliza Hayne Miss Susan B. Havne Hannah Hamilton Mrs. Hunter Danl. Hall Hannah Hamlim Mr. John Haslett Miss Mary Huchins Mr. John Hichborn Mrs. Eliza Hichborn Master D. C. Hichborn Mrs. Sarah Hollingshead2 Eliza Hazlehurst Eliza Holmes Eliza Hardy Hannah Hey word Miss Jaliett Hall Mr. John Herron Micah Jenkins Esq. Mr. FI. Inglesby Thomas Jones Esq. Mrs. Abigail Jones Mr. Paul T. Jones Mrs. Mary Jones Mary Irvine Miss Eliza Jenkins / Hon. Judge William John- son, Esq. h 2f4 SUBSCRIBERS' NAMES. Mrs. Dr. Johnson Rev. Dr. Isaac S. Keith Mr. Edward Kenned v 2 Mrs. Alice Lcgare Martha Lequeux James Legare, Esq. 2 Thomas Legare, Esq. Doct. Daniel Legale James Mathews, Esq. Dr. Thomas H. M'Calla 3 IMrs. Susan M'Pherson 2 Mary W. Motte Mary Mouatt Martha Ann Mathews 2 Mr. John M'Dowell 2 Miss Eliza Nelms Mrs. Eliza Martha Legare Mrs. John North Sarah Legare Ivlr. Joseph D. Legare Miss Ann Legare Mary D. Legare Mrs. Mary S. Legare Miss Eliza C.Leerare Lewis Ogier, Esq. Mrs. Susan Ogier Miss Martha Ogier Jane Ogier Master John Ogier Thomas Ogier, Esq. Mrs. Elizabeth Lightwood Mrs. Sarah Ogier Ev/d.T.Lightwood,Esq. 2 Mrs. H. F. Lovell 2 S. B. Lowndes H. Lesesne Sarah Lawrence Susanna Lehre 2 Mr. Daniel Latham jr. Abraham Markley 6 Mrs. Ann Marr Thomas Martin, Esq. Mrs. Charlotte Martin Susanna Martin ]Miss Eliza Martin Susan Martin JVIr. John Martin Robert Maxwell, Esq. 3 O shorn Miss Charlotte O shorn Mrs. Sarah Parker George Parker, Esq. Mr. Job Palmer Miss Sarah A. Palmer Rev. William Percy William Payne, Esq. -3 Mrs. Maria M. Payne Hugh Patterson, Esq. Mrs. Catharine Patterson Mrs. Wm. Price {Orange Street) William Price (King- Street) Mr. Washimrton Potter 2 Mr. Nathaniel Maxwell 3 Mrs. Jane Priolcau Mrs. Mary Mathews Mr. Samuel Maverick Stephen Mazyck, Esq. Mrs. Mary Mazyck, Mr. John Mouatt 2 Miss Mary Price Mrs. Sarah P.Parker Elizabeth H. Parker E. R. Parker Martha Parker Mrs. Frances Mathews ^ Miss Rachel B. Parkeu SUBSCRIBERS' NAMES. sr- Mrs. Wm. Parker jun. Mr. Archibald Pagan 5 Mrs. Quash 2 Miss Amelia Rose Mr. John Reicl Miss Rutlcdge Dr. David Ranisy Mrs. S. Russell Miss Alica H. Russell Sarah Russell Mrs. Mary Susan Roach Francis Rivers sen. Esq. Mess. S. 8c G. Robertson 6 Robertson 8c Long 10 Josiah Smith, Esq. George Smith, Esq. Mrs. Eliza Smith Miss Mary Smith Sarah E. Smith Mrs. Eliza Stowe Sarah C. Simmons Dr. William 3. Stevens Mrs. Hannah Stevens Miss Mary Stevens Susan E Stevens Loisa B. Seabrook Master Saml. N. Stevens Mrs. Susanna Smilie Mr. John T. Shubrick Mrs. Mary Shubrick Ann Snowden Jane Smith Mr. Thomas Y. Smith Morton W. Smith Mrs. Middleton Smith Keating Simons, Esq. Mrs. K. Simons T. Simmons S. R. Simmons 2 Rebekah Stiles Mrs. (Col.) Skirving 2 William Skirving 2 T. R. Smith Martha Savage Mr. Anthony Simons Mrs. Sturgis 2 Eliza Shrewsbury Miss Marv Scott Hannah S. Swinton 5 Margaret Swinton 2 Mrs. Swinton Miss Eliza S. Swinton Mrs. Roger Smith Ann Aiica Stock Dr. Thomas Stock William S. Smith Esq. Mrs. J. L. Smith Margaret Seabrook Miss Ruth Savage Mrs. Ann Tennent Susanna Turner Mary L. Thomas Miss Eliza L. Thomas Mrs. Carolines. Thayer 2 Martha A. Thompson Ann Toomer Mr. Joshua Toomer Mrs. Eliza. Y. Thomson Mr. John Jacob Tschudy 2^ Mrs. Euginia Thomson Mr. Stephen Thomas Mrs. M. Turpin 2 Edith Waring Miss Ann Waring Susan Smith Waring Mrs. Mary Waring Miss A. D. V. Waring: Mrs. Mary J. ^Varing: 2f4 SUBSCRIBERS* NAMES. Mrs. Dr. Johnson Rev. Dr. Isaac S. Keith Mr. Edward Kennedy 2 Mrs. Alice Lcgare Martha Lequeux James Legare, Esq. 2 Thomas Legare, Esq. Doct. Daniel Legale James Mathews, Esq. Dr. Thomas H. M'Calla 3 IMrs. Susan M'Pherson 2 Mary W. Motte Mary Mouatt Martha Ann Mathews 2 Mr. John M'Dowell 2 Miss Eliza Nelms Mrs. Eliza Martha Legare Mrs. John North Sarah Legare Mr. Joseph D. Legare Miss Ann Legare Mary I). Legare Mrs. Mary S. l.egare Miss Eliza C. Legare Lewis Ogier, Esq. Mrs. Susan Ogier Miss Martha Ogier Jane Ogier Master John Ogier Thomas Ogier, Esq. Mrs. Elizabeth Lightwood Mrs. Sarah Ogier Ev/d.T. Lightwood, Esq. 2 Osborn Mrs. H. F. Lovell 2 Miss Charlotte Osborn S. B. Lowndes Mrs. Sarah Parker H. Lesesne Sarah Lawrence Susanna Lehre 2 Mr. Daniel Latham jr. Abraham Markley 6 Mrs. Ann Marr Thomas Martin, Esq. Mrs. Charlotte Martin Susanna Martin jMiss Eliza Martin Susan Martin JVIr. John Martin Robert Maxwell, Esq. 9 Mr. Nathaniel Maxwell 3 Mrs. Mary Mathews Mr. Samuel Maverick Stephen Mazyck, Esq. Mrs. Mary Mazyck, Mr. John Mouatt 2 George Parker, Esq. Mr. Job Palmer Miss Sarah A. Palmer Rev. William Percy William Payne, Esq. Mrs. Maria M. Payne Hugh Patterson, Esq. Mrs. Catharine Patterson Mrs. Wm. Price (Orange Street) W^illiam Price fXing-- Street J Mr. Washington Potter 2 Mrs. Jane Prioleau Miss Mary Price Mrs. Sarah P.Parker Elizabeth H. Parker E. R. Parker Martha Parker Mrs. Frances Mathews ^ Miss Rachel B. Parkeir SUBSCRIBERS' NAMES. sr- Mrs. Win. Parker jun. Mr. Archibald Pagan 5 Mrs. Quash 2 Miss Amelia Rose Mr. John Reid Miss Rutlcdge Dr. David Ramsy Mrs. S. Russell Miss Alica H. Russell Sarah Russell Mrs. Mary Susan Roach Francis Rivers sen. Esq. Mess. S. 8c G. Robertson 6 Robertson Sc Long 10 Josiah Smith, Esq. George Smith, Esq. Mrs. Eliza Smith Miss Mary Smith Sarah E. Smith Mrs. Eliza Stowe Sarah C. Simmons Dr. William 3. Stevens Mrs. Hannah Stevens Miss Mary Stevens Susan E Stevens Loisa B. Seabrook Master Saml. N. Stevens Mrs. Susanna Smiiie Mr. John T. Shubrick Mrs. Mary Shubrick Ann Snow den Jane Smith Mr. Thomas Y. Smith Morton W. Smith Mrs. Middleton Smith Keating Simons, Esq. Mrs. K. Simons T.Simmons S. R. Simmons 2 Rebekah Stiles Mrs. (Col.) Skirving 2 William Skirving 2 T. R. Smith Martha Savage Mr. Anthony Simons Mrs. Sturgis 2 Eliza Shrewsbury Miss Marv Scott Hannah S. Swinton 5 Margaret Swinton 2 Mrs. Swinton Miss Eliza S. Swinton Mrs. Roger Smith Ann AiicaStock Dr. Thomas Stock William S. Smith Esq> Mrs. J. L. Smith Margaret Seabrook Miss Ruth Savage Mrs. Ann Tennent Susanna Turner Mary L. Thomas Miss Eliza L. Thomas Mrs. Carolines. Thayer 2 Martha A. Thompson Ann Toomer Mr. Joshua Toomer Mrs. Eliza. Y. Thomson Mr. John Jacob Tschudy ^ Mrs. Euginia Thomson Mr. Stephen Thomas Mrs. M. Turpin 2 Edith Waring Miss Ann Waring Susan Smith Waring Mrs. Mary Waring Miss A. D. V. Waring;: Mrs. Mary J. Waring^, 3^6 SUBSCRIBERS' NAMES. Mrs. Susanna A. Ward Woodrop Charles Warham Ann Wagner Miss Ann Ward Mrs. S. Wragg 2 Sarah Yonge Margaret A. Young Mr. Jeremiah A. Yates D. Yates Mrs. Elizabeth You Antoinette You Mary Yeadon Beaufort. Mrs. Ann Agnew Col. Robert Barnwell 5 Mrs. Mary Barnwell Elizabeth Barnwell 3 Ann Barnwell 2 Sarah Barnwell Miss Ann Barnwell Eliza Barnwell Mrs. Eliza Bythewood Mary Colcock 2 Sarah Ellis Dr. James E. B. Finley 2-4 . Mrs. Hester Gregorie Martha Guerard 2 Saml. Lawrence sen. Esq. Mr. Stephen Lawrence Mrs. Mary Means Mr. Paul Paulison Rev. Benj. M. Palmer 4 2 Mrs. Margaret Stock 2 Miss Mary Willson Georgetoivn. Savage Smith, Esq. JohrCs'Island. Rev. William Clarkson James* -Island. Rev. Thomas Price Mrs. Esther Rivers John Todd, Esq. St. Bartholomeivs. Mrs. Rebekah Bellinger Eliza Girardeau Rev- Loammi Floyd 4 St. Georgies. Thomas Smith sen. Esq. Mrs. Ann Waring; 2 ADDITIONS. Doc. Daniel Hopkins, Hartford, (Con.) John Thompson, do. Mr. Ebenezer BoUes, Litchfield. Mr. Charles Goodrich, jr. jPittsfiddy(M^Si.) y ^'R. 309 f ./, YB- 30985 .>.-, ."^ ^, ^ 2. ii 6 5 'A/i UNIVERSITY OF CALIFORNIA LIBRARY