r>-g s G CL~ g s> ' i > ^ll I q = iX! ^ Cf ^lOSANGELfj^ ??i ij rS "- ^ P= = I 3 Q. .OSANCELfJ^ ^-k^ 1 5 tOZi | H^| I fflMN,WftV % c= Sj 1 1 s i s i -3 -r 1 v^ I O g ^UIBRARYQr 1 \r^ i JIIVD-JO^ ^OF-CMIFO/?^ . ^-UBRARYflr, . ^E DNIVER5/A I 3 I I I 3 n: = 5 : S 1 > ii $ % I I vvlOSANCElfj}> " 5 i O C^ 1 ^UIBRARYOr. ^\\E DNIVERJ/A SERMONS O N Several Important Subje&s, BY WILLIAM FARINGTON, B. D. Late Re&or of WARRINGTON and Vicar of LEIGH. WARRINGTON: Printed by WILLIAM EYRES. MDCCLXIX. BX CONTENTS SERMON I. Man an accountable Creature. ROM. xiv. 12. Every one ft all give an account of himfelf to God. Page ? SERMON II. Of the future Refurreclion. JOB xix. 25, 26, 27. / know, that my Redeemer liveth, and that he fh all ft and at the latter day up- on the earth : and though after my Jkin worms dejhoy this body, yet in my fleft ft all I fee God: whom I ft all fee for myfelf and mine eyes ft all behold and not another. 2 . iv CONTENTS. SERMON III. Of future Rewards. i. COR. ii. 9. Eye bath not feen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. 47 SERMON IV. Of future Puniftiments, MAT. xxv. 46. Thefe ft all go away into everlajling punifh-? ment. 73 SERMON V. Reliance on Providence. HAB. iii. 17, 18. Although the fig-tree^all not blojfim, net- ther Jhall jruit be in the vines, the CONTENTS. v labour of the olive Jhall fail, and the fields Jhall yield no meat, the flock Jhall be cut off from the fold, and there Jhall be no herd in the flails : yet I will re- joice in the Lord, I will joy in the God of my fahation. I o I SERMON VI. Patience under Afflidions. ii. TIM. iv. 5. Endure afflictions. 127 SERMON VII. Of Redemption. ROM. v. i. We have peace with God, through our Lordjefus Cbrijt. !! vi CONTENTS. SERMON VIII. The Scripture Doctrine of Repentance. EZEK. xviii. 27. When the wicked man turneth away from his wickednefs that he hath committed, and doeth that which is lawful and right , he Jhallfave bis foul alive. 185 SERMON IX. The Neceffity of an immediate Repentance. EZEK. xviii. 27. When the wicked man turneth away from his wickedncfs that he hath committed, and doeth that which is lawful and right, hejhallfave his foul alive. 2 1 7 SERMON X. Of Faith. ii. COR. iv. 18. things which are feen are temporal; CONTENTS. Vll but the things which are not feen, are eternal. 255 SERMON XL Of Chriftian Induftry. JOHN vi. 27. Labour not for the meat, 'which perifheth, but for that meat which endureth unto everlafting life, which the Son of man Jhall give unto you. 295 SERMON XII. Of the Means of Religion. JOHN iv. 23. the true worftippers Jhall worfhip the Father infpirit and in truth. 3'7 SERMON I. Man an accountable Creature. SERMON I. ROM. xiv. 12. EVERY ONE SHALL GIVE AN ACCOUNT OF HIMSELF TO GOD. " TT^>OR what end or purpofe are " ~J we come into the world ? Are " JL we to live at large, as accident " or paffion blindly drive us ; or are " there any ftated laws to controul and " regulate our conduct ? " EVERY man ihould put this queftion to himfelf, upon the firft dawnings of knowledge and reflexion. Grown up to maturity, in the ferment of fwelling paf- fions, and in a world prefenting a thou- &nd things around us to inflame and gra- A 2 - tify 4 SERMON I. tify our defires, we are too apt to conil- der ourfelves as our own matters. Who (cries licentious appetite) is the Lord, that I Jhould obey him ; or the Almighty that I Jhould ferve him ? I know no fu- perior, no law but will ; no reftraint, but want of power to compafs my defire. Under this impulfe, we take our dif- ferent courfes : one purfues his pleafures through the mod facred and endearing relations ; another buildeth his houfe by unrighteoufnefs and his chambers by wrong, opprefleth the weak, defraudeth the innocent, and fupplanteth his dear- eft friend to accomplim his felfim de- figns. The great conteft is, who can get moft of the good things of life for himfelf: we difturb and convulfe the world with our competitions. IT is true, we have the power of com- mitting all thefe outrages. But let us not miftake indulgence for privilege, or a difcretionary power for a full and ab- folute right. For though, O ignorant man, S E R M O N I. 5 man, GOD permits thee, for many wife reafons, to walk in the ways of thy heart and the fight of thine eyes, yet he, by no means an idle fpedator of the world, looks down from above, obferves thy adtions, and,/0r allthefe things will bring thee into judgment. Ecclef. xi. 9. FOR EVERY ONE MUST GIVE AN ACCOUNT OF HIMSELF TO GoD. WE need only confult our common feelings and experience to convince our- felves of the power and fuperintendence of Providence. We feel the Maker in every ftate of life, and we fee him in e- very object around us. We come not into the world of ourfelves : we come without our knowledge, and leave it without our choice. While we live, we live and move and have our being in fome fuperior agent. We are but mere inftruments in the very adions that fup^ port our life. The heart beats, the lungs refpire, the vital fluid circulates, without our concurrence, or eyen with' A 3 out 6 S-E & M O N I. out our confcioufnefs. Matter, dead and inanirriate matter, can do nothing of it- felf : it belongs only to intelligence to act with purpofe and defign. HE, who thus forms us and fo care- fully fupports us, cannot be indifferent about our conduct and behaviour. WHAT the finner places his firmed confidence in, happens to be one of the moft alarming confiderations. He fees things roll on in a feemingly promifcu- ous manner; judgment feldom arrefts the tranfgreflbr ; the virtuous as often fall into affliction. Eecaufe fentence a~ galnjl an evil work is not executed fpeedily, therefore the heart of the fons of men is fully fet In them to do evil. Ecclef. viii. 1 1 . But this of all things mould moft alarm their fears. The prefent patience of GOD mould make them dread the heavi- er punimment in the time of vifitation. HE teaches us this in what we fee a- round us. In nature we fee an unufual ftillnefs precedes his vifitations, the ra 1 - vaging SERMON I. 7 vaging tempeft, or the earthquake that lays whole towns in ruins. In the ani- mal kingdom the creature, that is flow- eft to anger, is the fierceft in its rage. Long fuffering and clemency in man, when it takes up the arms of juftice, is proportionably fevere in its inflictions. And though wrath has no place in the divine mind, yet fomething analogous to the pafllons neceflTary for the fupport of order here, muft have place in his government. WHEN we fee an earthly magiftrate acquit the guilty and condemn the inno- cent, advance the worthlefs and opprefs the virtuous; every heart burns with indignation, every tongue is loofened to load him with execrations. Now only allow, that GOD* has as much juftice in him as man, that he, who gave us no- * HEUS, age, refponde, minimum eft quod fcire laboro : De Jove quid fentis ? eftne, ut prsponere cures Hunc cuiquam ? cuinam ? vis Staio ? PERSIUS. A 4 tion$ 8 SERMON I. tions of equity and order, cannot want this perfection himfelf; and then we muft allow with the apoflle, that the prefent forbearance and goodnefs of GOD is only meant to lead us to repentance, but that a time muft come when he will render to every man according to his deeds. Rom. ii. 6. There are many reafons why his fun mould mine and his rain defcend indifferently on mankind at pre- fent : but a future impartial diftribution of rewards and punifhments is neceflary to juftify his ways to man, and place vice and virtue upon their true founda- tions, IF we turn our eyes from without and furvey ourfelves within, we find proofs of our future deftination in the frame and conftitution of our nature. IT is demonftrable that the power of reflexion abates greatly from the enjoy- ments of a mere fenfual life. The fen- fualift owns it in his favourite maxim ; let us eat and drink, for to-morrow we SERMON I. 9 we die; let us enjoy the prefent hour, and banim all anxious thoughts about the future. But muft not the libertine then be condemned out of his own mouth, and confuted upon his own principle ? * For, at this rate, the beads are certainly better conftituted for this life than he : they are without thofe in- cumbrances, which he cannot wholly divert himfelf of, anxious cares and ap- prehenfions : they live not, like him, in a continued fever between fear and hope, expectation and difappointment. They have no difagreeable retrofpeds to aug- * As this reafoning may be perhaps thought uncom- mon, I think myfelf obliged to fupport it by the autho- rity of an admired author. " The fame faculty of rea- fon and underftanding which placeth us above the brute part of the creation, doth alfo fubjeft our minds to greater and more manifold difquiets than creatures of an inferior rank are fenfible of. It is by this that we anticipate future difafters, and oft create to our- felves real pain from imaginary evils, as well as mul- tiply pangs arifing from thofe which cannot be avoid- ed." Guardian, No. 89. ment ID S E R M O N I. ment their pains -, no torturing profpedls to diminifli their pleafures. Numerous forrows, which they are unacquainted with, break in at the two inlets of re- flexion and anticipation, to difturb the prefent enjoyment. What then is the proper conclufion ? Is reflexion then an enemy to a fenfual life ? Yes, the epicure owns it in the beft article of his creed ; and, in owning this, owns the deftination of man. The human powers, too grand as they are for this prefent abode, muft be defigned for a higher flate ; and in the mean time, as the greater according to the natural or- der of things ever rules the lejf'er, the fu- perior understanding muft be meant to direct and moderate the lower appetites. CONSIDER man as a mere creature of this earth, and he is the greateft con- tradiction in the works of GOD. All his greater privileges are incumbrarices. He is the only creature, who has noti- ons of religion : thefe notions tend but to 3 E R M O N E i.i to torment him. He has reafon : this 1 reafon is ever at variance and in conflict! with his paflions. He has a tafte for de- cency and virtue : this tafte ferves only to make him loath and abhor himfelf amidft his excefTes. He is half-brute* and half-angel : he wants to be: wholly of this earth ; and yet his faculties and* capacities are too grand and refined for; its purfuits. But take the other ftate into, view, and the myftery clears up ; and he becomes a confident creature. He is: truly defigned for both worlds ; by the difcipline of his paffions he is qualified for the enjoyments of both. By con- fining himfelf to pleafures, fo far as they are innocent, he adds fentiment to paf- fion, refines the animal into the angel, and prepares himfelf for that fpiritual inheritance, for which he is ultimately defigned. BUT to proceed : that particular ad: of reflexion upon moral adions, which we call confcience, which we can neither controul 12 SERMON I. controul nor ftifle, bears ftill flronger teftimony to this important truth. No man's mind upbraids him for not being ten foot high, or wanting ftrength to remove mountains. The reafon is, nature formed us to a certain ftandard of fize and ftrength. Whence comes it, then, that the mind dwells with com- placency upon every manly and generous action ; and abhors itfelf upon the re- collection of every thing bafe, mean and immoral ? Why does a man abhor him- felf for bafe deeds, knbwn only to him- felf, hid under the deepeft veil of dark - nefs, and fkreened from the eyes of the world beyond the poffibility of difcove- ry ? Why turns the villain pale at every frightful appearance of nature; and thinks every flaih of lightning levelled at himfelf ? Why does a painful con- fcioufnefs cloud his brow in company, follow him into retirement, plant thorns under his fofteft pillow, and with dread- ful vifions difturb his fweeteft (lumbers ? IT S E R M O N I. 13 IT is the work of GOD ; and his coun- fels no man can alter. He made us ac- countable creatures ; he gave us a pow- er of obeying him, and he thus warns us, that he intends to call us to account for the abufe of our powers. LET us paufe here a while, and ob- ferve the different iffues of vice and vir- tue as far as we can trace them in the prefentlife, and fee what judgment we mould form upon the obfervation. How different is chriftian fortitude from the difmal tragedy of expiring guilt ! When evil overtakes the wicked, or the pains of death take hold upon him, what mame, what horror, what felf-condem- nation is he tortured with ! He hopes to be annihilated; yet he dreads the ap- proach of the departing moment. He hopes there is no GOD, yet he fees him feated above in all his terrors. He wifhes to repent ; and yet he cannot ihed one refreming tear, or utter one comfortable prayer. He wants to lay hold 14 SERMON 1. hold of mercy, yet in the next breath he blafphemes, and pronounces himfelf unworthy of forgivenefs. Dreadful fe- crets weigh down his foul ; yet he dares not reveal them, he dares not face them, he dares not recolleci them. Unutterable diftrefs ! What a proof of the vengeance awaiting wickednefs in that other ftate ! Why otherwife would the foul labour with all thofe conflicting thoughts, dif- tort the manly features with that ghoftly look, and plunge from its guilty com- panion, the body, with that indignati- on and defpair ? MARK now, on the contrary, theperfeEl man y and behold the upright ; for the end of that man is peace. Pfal. xxxvii. 37. Look at him in the worft ftate of diftrefs, and fee the comforts of a good confci- ence. The world has frowned upon him, loads his name with dishonour, and his pureft intentions with reproach. All this cannot make him think worfe of himfelf; in the confcioufnefs of his inno- SERMON I. 15 innocence, he hears the ftorm of calum- ny without emotion, and filently ap- peals from men to a more upright tribu- nal. He labours under a tedious and painful diforder. How could he have fo much compofure in all his a&ions, and ferenity in his looks, did not GOD fup- port and animate him with the hopes of a bleffed immortality ? . BlefTed GOD ! This is thy work : by this doft thou teach wifdom to the fons of men : let me live in thy fear, and, when I die, let me die the death of the righteous, and let my loft end be like his ! Num. xxiii. 10. To die the death of the righteous, we muft live his life. And if, in the days of health, we made views of this nature familiar to us, we could not 'miftake our end and deflination. It is under the vifitations of GOD, that na- ture fpeaks her genuine language : the fliifti of health and pampered fenfe is not the time : that is a feverifh ftate delu- ding us with the vaineft phantoms : the hour 16 SERMON I. hour of ferious reflexion is the time* when things appear in their true colours and proportions. And happy and wife is he, who draws rules from this ferious feafon to guide and controul him in the gayer and more tumultuous fcenes of life ! I SHALL add but one argument more. That the libertine might not call thefe things mere arbitrary reafoning and wild conjecture, that he might not have the leaft room to plead doubts and uncer- tainties in fo important a point, it has pleafed GOD to fupport the witnefs of nature by the exprefs revelation of his will. When he has declared himfelf in fuch aweful terms as thefe -> all muft ap- pear before the judgment feat of Chrift, that every one may receive the things done in his body, according to that he hath done, 'whether it be good or bad. ii. Cor. v. 10. All that are in the graves Jhall hear his voice and Jhall come forth ; they that have done good unto the refurreftion of life, and they S E R M O N I. 17 they that have done evil unto the refurrec- tion of damnation. John v. 28. And thefe fhall go away into everlafting puni/h- ment, and the righteous into life eternal. Mat. xxv. 46. I SAY, when GOD has in this clear and authoritative manner revealed the awful fecrets of his future kingdom, what room is there for difbelief or difo- bedience ? what has man to do, but to humble himfelf before his Maker, to receive his commands with reverence, and to obey them without referve ? IF, in fhort, man is not accounta- ble, it muft be, becaufe GOD either wants the will or the power to bring him into judgment. His will is clear from the foregoing obfervations : he has declared his inten- tion ; and he is not a man that he fliould repent. But may he not, you will fay, want the power what ? He, that plant- eth the ear, Jhall he not hear ? He, that formeth the eye, Jhall he not fee ? He, B that i8 S E R M O N I. that teacheth man knowledge* ft all he not know ? Pfal. xciv. 9. He, by whofe command, the heavens and earth arofe out of nothing, and by whofe command they (hall vanim again, {hall he want power to chaftife thofe creatures, who have trampled upon his laws, and fet his authority at defiance ? In vain (hall they hope to fleep in the duft for ever : the power, that firft formed them, fhall awaken them to their doom. In vain (hall they cry to the mountains and to the rocks to fall on them and fkreen them from his wrath : thofe rocks and mountains arofe at his command, and by his command are vaniihing with the whole machine of nature. There is no fubterfuge; no alternative: EVERY ONE SHALL GIVE AN ACCOUNT OF HIMSELF TO GOD. Refinance is vain ; for the Judge is omnipotent : all artifices are vain ; for he is omnifcient and knoweth all things : all prayers are vain; for he is now no longer a Saviour, but a Judge. The S E R M O N I. 19 The holy angels (fays the fcripture) Jhall gather out of his kingdom all things that offend, and them 'which do iniquity ; but the righteous Jhall Jhine forth like the fun in the kingdom of their Father. Mat. xiii. 4i &c. THE conclufion is (hort : lince this life, then, is only introductory to ano- ther, let us form a confident plan. We generally provide.in youth for the wants of age : to negle*ct th;s is generally thought imprudent, becaufe of the fcon- nexion between thefe two flages of life. Alas ! this connexion is not infeperable : the young may not live to be old ; the gay libertine tells you he intends not to be old. But young and old alike muft die and go into the other flate. The connexion between thefe two ftates is infeperable. As fure -as we now live, we muft be judged. Let us then in this time provide for the wants of eter- nity. Innocence of manners generally is as happy here as it defires ; it will in- B 2 fallibly 20 S E R M O N I. fallibly make us happy hereafter. If it leads into trials and diftrefles they can be but temporary ; the happinefs of fu- turity will make us an abundant com- penfation. And as we are expofed to numerous temptations in our paffage, let us ever remember that we are ac- countable creatures -, and that will be our fecurity. " HE, that will be my judge, is al- " ways about my path and about my S( bed, and fpieth out all my ways ; and " how can I commit this fin in his aw- " ful prefence ? Or, if I have fallen in " the weaknefs of my nature, I will re- " pent. He who is to be my judge, is " in this life my Saviour, accepteth of " my repentance, and blotteth out all " my tranfgreffions." SER- SERMON II. Of the future Refurreion, B SERMON II. JOB xix. 25, 26, 27. I KNOW, THAT MY REDEEMER LIVETH, ANDTHAT HE SHALL STAND AT THE LATTERDAYUPONTHE EARTH: AND THOUGH AFTER MY SKIN WORMS DESTROY THIS BODY, YET IN MY FLESH SHALL I SEE GOD I WHOM I SHALL SEE FOR MYSELF AND MINE EYES SHALL BEHOLD AND NOT ANO- THER. THAT the bodies of all the dead of all generations, from the beginning to the end of the world, mould again be organized out of the confufed mafs of matter, into which they are refolved, and appear together in one vaft afTembly, to undergo a ftrift and impartial review B 4 of 24 S E R M O N II. of their former actions -, is a conception, not to be formed without amazement. But fuch are the difcoveries of revelati- on. Every one muft again in his flejh, as the text exprefles it, fee God. When the purpofes of this perimable world are at an end, when matter has ferved the various tranfmutations necefTary to the continuance of this earth for its allotted period -, then the fame Divine Power, which originally created matter, and out of it fitted to every foul fuch bodies as were necefTary for our prefent exift- ence, will raife, up fpiritual bodies to prepare us for a perfedter ftate. THOSE men, who deny fuch a reitera- tion, (to ufe the words of awful autho- rity) neither know the fcriptures, nor the power of God. Mat. xxii. 29. IT was the belief of patriarchs and good men in every age : they confeJJ'ed themfehes (as St. Paul afTures us,) to be pilgrims and jlr angers in the earth, and fought a better country. Heb. xi. 13. Nor S E R M O N II. 25 Nor was this belief confined to the Mo- faic revelation : it was the religion of the Gentiles, till corruption banifhed their better notions. Even Job,* the Idumaan, we fee here, profefTes this be- lief, and fupports his heavy afflictions under 2 ftsVomfortable influence. I. AND why jhouldit be thought a thing incredible with you, that God Jhould raife the dead? An artift, it is eafy to con- ceive, can fooner reftore a disjointed machine, efpecially if it be of his own conftrudtion, than originally defign and finifh it. The power, which forms man, muft, by parity of reafoning, be equally able to reftore his mouldered frame. Nay, it requires a greater ex- ertion of Divine Power (though indeed to omnipotence all things are equally eafy but to our apprehenlions it mould * THAT the text means not the venerable fufferer's re- ftoration to his former profperity (as fome have weakly imagined) but a real and proper refurreftion, is folidly proved by Bimop Sherlock. Difc. on Proph. Diflert. 2. feem 2 6 S E R M O N II. feem a more difficult work for the Al- mighty) to mould the human body in- to its prefent admirable texture and com- pofition, than to recall it from its ftate of difperfion, in the appointed feafon of his Providence. BUT this comparifon, it may, be. ima- gined, is not exact : the perifhed body refembles not a machine, merely dis- jointed and taken to pieces. Its parts lofe their tone, and alter their whole form and texture. It rather refembles fuch works of art, as, by a total decay of periming materials, become in time incapable of reftoration. But this is a vulgar prejudice. Not a (ingle particle of matter can perifh.*The mafs may be continually altering and varying its forms, to anfwer the purpofes of nature, * LUCRETIUS 'with his ufual exuberance of fancy, beau- tifully illujlrates this obfervation, and concludes, HAUD igitur penltus pereunt quxcunque videntur : Quando alid ex alio reficit natura, nee ullam Rem gigni patitur, nifi morteadjutam aliena. Lib. i. z6 3 . but S E R M O N II. 27 but not a fingle atom can be loft out of the world, but by the power of GOD, who is the fovereign difpofer of the whole, in all ftates and changes. To be fure, the parts of dead bodies are fometimes difperfed far and wide through the creation, mingled with all the elements, and blended and incorpo- rated with other bodies. But this can- not fruftrate or obftruct the purpofes of a Divine Agent, whofe knowledge per- vades all nature, and whofe power know- cth no reliftance. Every thing lies naked and open in his fight, and is per- fectly fubfervient to his command. His eye attends, and his hand difpofes, e- very particle of matter in all its revolu- tions and ftages of tranfmutation. And it is eafy to conceive, that fuch a Being will rather prevent all fuch changes in the courfe of things, as tend to defeat his purpofe, than finally fuffer his pro- mife to fall to the ground. THE doctrine of the refurredtion, I am 28 S E R M O N II. am fure, is not as amazing, as the un- belief of a rational creature, having an opportunity, every day of his life, of obferving fo many fimilar instances of Divine Power, in the common appear- ances of the material world. When you look at a caterpillar, upon the firft view you can hardly think, that fuch a crawl- ing infeft, loathfome, and hideous to the fight, mould, in a certain time, be- come a new creature of diftinguimed rank and order. * Attend him a little longer, and your difbelief increafes. He *FOR the information of fome readers, it is neceflary to obferve, that many genera of flies pafs through three flares, the firfl of the worm or maggot, the fecond of the nympha 01 aurelia, and the third of the fly or papilio. In the nymphal ftate the animal makes a Ihell of its own ikin, which hardens and becomes brown or reddilh, while the whole of its body becomes detached from it ; and, after having lain fome time in form of an oblong ball, apparently without fenfe or life, and without any vifible parts of the future creature, acquires by degrees the form of a fly and all its limbs, Supplem, to Chambers. Ar- ticle NYMPH. And what is Hill more curious, the real fly, or higher nature, was fecretly contained all the while in the two fubordinate ftages. See Article FEVE. feemingly S E R M O N II. 29 feemingly lofes all fenfe and motion : he falls into a torpid Hate And yet, be- hold, a few days paft, he really rifes a beautiful winged creature, magnifi- cently arrayed in colours, beyond the tints of art : the ftudy and admiration of the curious. Look at the face of things in the cold inanimate ftate of winter. It is all one vail wafte : all things lie blended in confufion : fruits and flowers no longer preferve their dif- tindtions : what the induftry of man fows, feems loft and overwhelmed in the general wreck : fuch vegetables, as require not human culture, have given their feeds to be the fport of winds, and they feem totally loft amidft the ruins of nature But, behold again, the Al- mighty Ruler fends forth the genial breezes of the fpring : nature ftarts, as it were, from fleep : earth refumes its verdure : and fruits and flowers fpring up in all the richnefs of colours peculi- ar to their refpe&ive fpecies. WE, 3 o S E R M O N II. WE, poor fhort-fighted creatures, fee nothing wonderful in this change. It is a fight quite familiar to us : the fea- fons revolve in regular fucceffion : and we are taught by experience to wait for their flated returns. And yet, in fact, there is nothing more in the future re- novation of man. This fpiritual revo- lution, though flower, yet is as certain, as the revolutions of the natural world. At prefent we fall into the duft ; and there we lie in one promifcuous rnafs, blended and undiftinguimed But when the arch-angel of him, who hath ordain- ed the viciflitude of feafons, gives the fignal for the revival of man ; then, where is the wonder, that mankind fhall alfo ftart up in their proper forms, and perfons, to anfwer the purpofes of his moral Providence ? HERE is no difficulty, but what we create to ourfelves. We cannot conceive, that there can be a proper refurrection, unlefs the fame exact quantity of matter, which S E R M O N II. 31 which was laid in the grave, be reftored. But this is a weak fuppofition. The famenefs of man lies not in having the fame numerical parts : our bodies, while we live, are in a continual flux : there may be fuch a flux, or lofs of parts in a diflblved ftate : and yet the rifing bodies ftill be the fame. The famenefs of man lies in the confcioufnefs of being the fameperfon, of having the fame thoughts, inclinations, and habits, under a fimilar mode of union between the two confti- tuent parts, the foul and body. * Whe- ther the matter, actually belonging to a perfon in fome part of his life, be ne- ceflary to complete the future man ; or (what is more probable) whether any * FOR the firft opinion, confult Whit by* s preface to 1. Cor. Clarke's Def. of Nat. and Rev. Relig. Fol. Vol. 2. p. 690. For the fecond, confult Locke's Eflay. B. 2. C. 27. Dr. Watts endeavours to reconcile the difference between both opinions. Eflay 8. Bp. Sherlock feems to .be for the latter. " Religion," fays he, " is con- " cernedonly, to preferve the identity or famenefs of the "perfon, as the object of future judgment. Sherlock, Vol. 3. Ser. 17. matter, 22 S E R M O N II. matter, joined to the foul, under a par- ticular organization, be fufficient to an- fwer the purpofes of GOD ; this is cer- tain, he has power to accomplifh his defigns, and the wonderful changes we fee in the courfe of his ordinary Provi- dences leave fcepticifm totally without excufe. II. THE purpofes of this event are e- qual to its grandeur and folemnity. The glory of GOD, and the falvation of man are concerned in it. IT would lead us into too wide a field, to take a particular view of the various diforders which the Divine Goodnefs is engaged to rectify in a future difpenfati- on. It is fufficient at prefent to appeal to every man's experience. Who fees not, or at lead hears not, every day, of numbers fuffering under natural evil in fome form or other ? What day pafles unpolluted by outrages, either from the tongue of the flanderer, the lufl of the libertine, the hand of the oppreflbr, or the SERMON II. 33 the fraud of the deceiver ? How many innocent perfons fuffer fometimes by the corruption of juftice, fometimes even undefignedly by the blindnefs of human judgment, and the darknefs of intricate fufpicious circumftances ? And who does not, upon fich a fight, naturally appeal to fome more equitable tribunal, where innocence fliall be cleared, obe- dience rewarded, and guilt covered with its deferved infamy, reproach and pu- nifhment ? WERE we to examine clofely into the feveral ftates and conditions of mankind, and colleft all they fuffer, from poverty, ficknefs, labour, anxiety, difappoint- ment ; were we to look back into hifto- ry, and bring into one common view the vaft multitudes that have combated with adverfity in the different ages of the world ; did we imagine the ftill greater number, that have fuffered unnoticed and fallen undiftinguimed it would C draw 34 SERMON II. draw tears from our eyes, and make us almoft doubt of a gracious Providence. BUT there are reafons for the prefent inequality of things. There is order enough in the world to convince us that it is not ungoverned, or left to the fport of accidents, and the caprice of human paffions -, and there is diforder enough to fatisfy us that GOD intends us for a more equitable fcene, where the majefty of his laws mall be fupported, and the wifdom of virtue approved in the fight of the whole creation. THE world is at prefent in a fallen ftate. The Almighty is, through the mediation of his blefied Son, raifing it by degrees, by a gradual procefs confid- ent with our freedom, to its original purity, and happinefs. The fcene then is difordered at prefent : the purpofes of Providence are not fulfilled : the number of the elect is not complete. When this time comes, then this cor- rupt fyftem ihall be done away; the Redeem- SERMON II. 35 Redeemer, who opened falvation to the whole human race, mall come in glory, to wind up the fcene, and to award fal- vation to the good of all ages, whom he purchafed by his blood and fancftified by his fpirit. This is a purpofe becoming the majefty of GOD ; to bring the per- plexed drama of human life to a com- plete iflue, to clear up the myfteries of fin and mifery, that puzzled and dif- treffed us fo much before, and to allot a happinefs equal to our higheft wimes and capacities to take an univerfal cognizance of all his creatures; of princes and rulers, (the great perverters of juftice here below) as well as the poor with an authority, that /hall de- ftroy all the corrupt fources of prefent injuftice, when power can no longer over-rule, or riches corrupt, or artifice elude, or hypocrify deceive and that too, in a manner fo public and vifi- ble, as to fupport the majefty of his C 2 laws 36 SERMON II. laws in the fight of the whole creation. WE confider things in too narrow and confined a view, if we imagine, that the inhabitants of this earth alone are interested in this important iffiie. All creatures, however exalted their fphcres and capacities, are dependent, Standing only by a voluntary obedience. And who can fay, but that there are innumerable inhabitants of other worlds, who have their eyes fixed upon the tranfadions of this, whofe happinefs and obedience may depend upon a right- eous defcrimination between thofe, who obey or difobey the divine will here on earth ? The angels are certainly men- tioned in . fcripture as fpettators of this moft important folemnity it is to be in the fight of angels as well as men Had the fcene no reference to them, by way of moral motive or example, it is hard to.aflign any reafon, why they mould be witnefTes of the tranfadtion. As an univerfal judgment is thus ne- ceiTary SERMON II. 37 ccflary to fupport the authority of the divine laws, fo it is neceflary that man fhould then appear in his full capacity as confirming of body as well as foul. WE fee an obvious and necerTary connexion between thefe two parts in our prefent ftate. * Unbelievers have carried it fo far, as to infer the morta- lity of the foul from this fingle circum- flance. BUT it is demonftrable that matter is incapable of thought and voluntary motion, and that there muft be an im- material principle within us, to actuate this bodily machine. At the fame time, as GOD forms created fpirits more or lefs limited in their powers according to his own good pleafure, fo it is plain, from what we fee, that he has formed the human fpirit fo far dependent, that a * Praeterea, gigni pariter cum corpore, et una Crefcere fentimus, pariterq; fenefcere mentem. Lucr. L. 3. 446. C 3 mate- 38 S E R M O N II. material inftrument is neceflary to its operations and enjoyments. Its fenfa- tions, we fee, are languid or vigorous, according to the tone of the bodily frame : they grow, decay, and fluctu- ate, according to its temperament in the different flages of life. And from this appearance we may juftly infer, that its reunion to the body is neceflary to make it capable of exerting its full powers and capacities ; and, confe- quently, if virtue is to be rewarded, and vice puniflied at all, there muft be a reftoration of the whole man, that he may receive his proper allotment. IN this ftate indeed, the body, through the corruption of the fall, is at once the foul's afliftant and incum- brance. Its parts are at prefent moul- dering, grofs, and corruptible. But the fame Being, that originally made both parts necefTary to one another, will prepare hereafter a better body, fuitable S E R M O N II. 39 fuitable to the grandeur of his defigns in favour of man. FOR when the fouls of the pious are cleanfed, by the blood of Chrift, from all thofe fmaller flams, which adhere to the beft in this ftate of frailty, the bo- dy, to heighten their enjoyments, will be raifed to a fuitable degree of purity and perfection. T'/J/'S corruptible mujl put on incorruption, and this mortal mujl put on immortality, i. Cor. xv. 53. Then Jhall they hunger no more, neither thirft any more, neither Jhall the fun light upon them, nor any heat : for the lamb, which is in the midft of the throne, ft all feed them, and flail lead them unto living fountains of waters -, and God flail wipe away all tears from their eyes. Rev. vii. 16. WHAT a fpiritual body is, we cannot indeed conceive ; but the power of GOD is able to execute whatever his goodnefs contrives for the happinefs of his creatures. 4 HE 40 SERMON II. HE has given us wondrous proofs of this attribute in the adlive fwiftnefs of light and the luftre of colours, and in feveral other parts of this material world. HE can do as much more as he pleaf- es, in the future refurrection. He has promiied a change, great and glorious, beyond our comprehenfion. Chrift has died to bring about this amazing ifTue from the prefent ruined flate of this corrupt fyftem. LET us now lay thefe things toge- ther ; and we mail (as far as we have a right to look into the ways of GOD) fee the reafons and propriety of a future refurredtion. MAN, originally created upright and immortal, having fallen from his per- fedt ftate, the Son of GOD undertook the office of reftoring him to his former, or rather indeed to a greater degree of happinefs. The body, which in the prefent ftate is mortal, is a neceffary part SERMON II. 41 part of man, and will be raifed in the higheft purity to complete his happi- nefs. How much nobler is this, than to believe, with the joylefs patrons of naturalifm, that this world is juft as GOD firft made it, and that we are doomed to live and die like the beafts that perim ! Who fo proper to judge the world, as he who redeemed it ? What time fo proper, as when he has completed the amazing fcheme of fal- vation ? And what a powerful motive to virtue, that he, whofe laws we fee broken here, will be ourjudge, that he bore our nature, and will allow for our infirmities ? III. UNDER the influence, then, of thefe difcoveries, let us learn to make it our great end to fecure an inheritance in that happier flate ; that, when the fafhion of this world is palled away, and our earthly houfe of this tabernacle is dif- repofe from the cares and toils and evils of mortali- ty : a place of truer repofe -, for the one lies down only, to rife the next morning with recruited ftrength and fpirits to renew the fame tedious circle of earthly toil -, but the other lies down with a certainty of waking again into a life of perfedt, unmixed, and unceafing happinefs. COULD we in mort keep thefe things conftantly before our eyes in their full vigour, we mould rife, I had almoft faid, into a finlefs independence, above the world and all its numerous tempta- tions. BUT let us do, what infirmity really permits us ; let us make them as fa- miliar, as we can, by frequent ads of faith and meditation, and we cannot greatly fall. SER- SERMON III. Of future Rewards. SERMON III. i. COR. ii. 9. EYE HATH NOT SEEN, NOR EAR HEARD, NEITHER HAVE ENTERED INTO THE HEART OF MAN, THE THINGS WHICH GOD HATH PRE- PARED FOR THEM THAT LOVE HIM. ' I ^HE mind of man generally forms JL itfelf according to the objeds, with which it converfes.* It contracts a * E he would be content- ed, he tells us, to fpend an eternity in fuch enjoyments. But alas ! GOD for- bids : difeafe comes on, infirmity battens its pace, fenfes decay, nature finks, and death clofes up the worthlefs fcene. Is this an object, worthy of man ? Were we born for no higher purpofe ? Yes, we were ; for the fervice of GOD. And eye hath not feen, nor ear beard, neither have entered into the heart of D man. 5 o .SERMON III. man y the things which he hath prepared for them that love him. * WE fhall enter fufficiently into the views of the text, if we confider, I. THE inconveniences of the pre- fent ftate. II. THE greatnefs of our future re- ward, and III. THE certainty of it. I. IF in this life only we have hope, miferable is a great part of our fellow- creatures, wretched their portion and inheritance ! The hiftory of mankind is nothing but a hiftory of human mi- fery. It is but a detail of what man has fuffered by plagues, peftilences, * THESE words properly relate to the general difco- veries of the divine will made to us in the gofpel, the apoftle having himfelf fo limited them, v. 10; but God bath re-vealed them to HI by bis fpirit, whereas our future happinefs is not yet revealed, i. John, iii. 2. Yet they may be very properly accommodated to the bleflings of the other world, as forming a principal part of the chriftian revelation. famines, SERMON III. 51 famines, and the outrages of the worft enemy of man, man himfelf. * The moft fplendid parts of it, the rife and fall of empires, the wars and triumphs of heroes deferve no better name. There is a glare thrown over thefe things, which deceives us : we admire the hero, we are embarked in his de- figns, actuated by his paffions, and in- terefted in his fuccefs. But did we give ourfelves the coolnefs to confider thefe tranfaclions on the good-natured fide of humanity j did we examine the cruel circumftances and lamentable con- fequences of them, and imagine to our- felves the thoufands that fuffer in thefe contentions, the flaughtered multitudes, *Esr Dicsearchi liber de interitu hominum, fays Ci- cero, qui, colle&is casteris caufis, eluvionis, paftilentiae, vaftitatis, beluarum etiam repentinae multitudinis, qua- rum impetu docet quxdam hominum genera efle con- fumpta; deinde comparat, quanto plures deleti fint ho- mines hominum impetu, quam omni reliqoa calamitate. Off. 2. 5. See Wollaiton, 9. 8. D 2 the 52 SERMON III. the facked cities, and defolated provin- ces ; we mould, inftead of admiring them, rather weep over them as monuments of human madnefs, and human mifery. But this makes the leaft part of the ac- count. Multitudes have fuffered, with- out the leaft rational motive, in the wantonnefs of tyrannic cruelty dragged into captivity condemned to toil like beafts, under the lafh plunged into mines or dungeons and put to death in the moft excruciating torments. IF we live remote from public dan- gers, fituated in peace and eafe at home, yet there we are expofed to miferies. The evils of ficknefs overtake us : we are expofed to a thoufand racking difor- ders almoft infufferable to human na- ture : the remedies are almoft as dread- ful as the diforder. The leaft accident brings them on: they come on fudden- ly in the gayeft feafon of enjoyment : they continue for our lives, and allow but the poor hope of a few fhort inter- vals SERMON III. 53 vals of eafe, till death comes to our re- lief. * We have relations and friends, dear to us as ourfelves : We muft (hare too in their afflictions : their fufferings give us pain ; their death often leaves us folitary and helplefs, without com- fort or even fupport. THERE are many of the poor, who, for want of employment, through ill health, or unfavourable accidents, can- not raife themfelves above want, and depend for their nourishment upon the poor precarious charity of a felfifh world : the more induftrious and happy part get their bread by inceilant labour, by the fweat of their brow, and the marrow of their ftrength. Cuftom in- deed renders their labour familiar and agreeable to them : but a life of con- ftant drudgery, admitting of no eafe or *SEE a beautiful defcription of human maladies, in Milton's Paradife Loft. B. n. 477. D 3 refpite, 54 SERMON III. refpite, cannot furely be the ultimate happinefs of rational creatures. AND if we look at the rich (where we might naturally expect more happi- nefs ;) we have not a much better prof- peel:. They are expofed to the com- mon cafualties of mortality : and when a flight accident afFeds their body or difturbs their mind, they lofe the tafte and relim of all their comforts. Their very pleafures tire them by their repeti- tion j and, had they not the poor com- fort of varying them by the inventive wantonnefs of luxury, they would loathe their lives as a burden, and their riches as an incumbrance. LIFE, in general, vary it as we will, is but a mean thing : if we labour, wearinefs and fatigue enfues; if we fol- low diverfions, thefe are but an artificial fort of labour j and if we reft, difeafe punifhes our indolence. BUT let us view thofe three great purfuits, in which the dignity of nature really SERMON III. 55 really confifts, public fervice, know- ledge, and virtue -, and what wearinefs do we not encounter here, to obftrudt our labours, and embitter our fatisfac- tions ! Though there is nothing more pleafant to the mind than knowledge, yet, truth is fo involved and encum- bered with difficulties, that in moft things we cannot rife beyond the doubts of probable conje&ure. We pafs through a tedious, and painful procefs of invef- tigation : frequently we are difap- pointed of our conclufion -, and, where we are not difappointed, we forget the chain; the conclufion vanifhes with the evidence, and doubt, uncertainty and ignorance again return. The ftrength of our mind is affedted by the fludtuat- ing temper of our bodies. Accordingly under the attacks of difeafe or old-age, the memory lofes its tone, ideas fade, knowledge decays, and we fink again into the idiotifm of infant ignorance. IF we take the track of public life, ge- D 4 nerous 56 SERMON III. ncrous and noble as it is to do good, (the moft laudable of purfuits and ex- quifite of pleafures !) we meet here with vexations to embitter our fatisfactions. How often are we traduced in our befl> meant actions, mifmterpreted in our beft motives, and oppofed in our beft de~ iigns ? Be our fphere ever fo large, we can benefit but a few : in that few how often do we find ingratitude; and in others, whom we cannot benefit, re-* proach, envy, and oppofition ? OR if, laftly, we place our happinefs in virtue and the fervice of GOD (de- lightful as the exercife is, comfortable as a fenfe of the Divine approbation mufl be to a dependent creature !) yet how often do clouds arife to interrupt the comforts and ferenity of confcience ? Doubts often obfcure our cleared views, pafiions diforder our tempers, tempta- tions affail our virtue, and wanderings clog our devotions, and deaden our af* pirations. SUCH S E R M O N III. 57 SUCH evils, then, fuch inconveni- ences do we encounter with, in the va- rious conditions of life. In many of them they are fo wearifome and infup- portable, that, were it not for the in- ftinft of prefervation, fo clofely inter- woven with our framej and the ftrong bar, which the Almighty has fixed a- gainft felf-deftrudtion, fuch numbers would not groan and fweat under a weary life, arnidft the many ready me- thods of procuring themfelves repofe. But GOD has forbidden this, as the higheft of offences; has commanded patience as our duty, and provided heaven for our reward. This brings me to the fecond propofition, the great- nefs of our future reward. II. As we know nothing of fpiritual things but by comparifons drawn from fenfible objeds, as we fee but as it iverv through a glafs darkly in our prefent im- perfecl: flate; it is impoffible to have anv 58 SERMON III. any pofitive knowledge, in what the happinefs of heaven confifts : but we know and fee enough to make us pur- fue it as our ultimate and higheft hap- pinefs. It breaks in upon us in the dif- coveries of the gofpel with fuperior light : earthly things difappear before it : they lofe their importance and luf- tre. Glittering as they appeared to the darkened eye of fenfe, yet, before the glories of eternity, like the ftars before the fun, they fade and bide their di~ minified heads. And if we made thefe views familiar to us by frequent reflexion (for, without this, faith is but a dead principle ;) the meaneflfchrif- tian might acquire a greatnefs of mind fuperior to all the allurements and ter- rors of the world. THE fptrit of GOD, as I menti- oned before, being not able, without altering our natures, to render our fu- ture SERMON III. 59 ture reward intelligible to us but by comparifons taken from what we know and experience here, has given us to underftand and this is fufficient for every moral purpofe that we fhall at leafl be freed from all prefent inconve- niences. Such miferies, as our minds and bodies have felt here, fhall moleft no more : corruption and mifery {hall be carried no farther than the grave : we mall arife new creatures from thence, into perfeft and unchangeable happinefs. The righteous then flail hunger no more, neither thirjl any more ; neither flail the fun light on them, nor any heat: GOD flail wipe away all tears from their eyes ; there fhall be no more death, neither for row, nor crying, neither pall there be any more pain : for the former things are paffed away. The lamb, which is in the mid/} of the throne, flail feed them, and flail lead them unto living fountains of waters ; he flail make them drink of the river of his pleafures. 60 SERMON III. pkafures. Rev. vii. 16, 17. xxi. 4. Pfa. xxx vi. 8. DOES the fhipwrecked mariner look back with triumph upon the devouring fea, from which he has juft efcaped, where he fuffered fo much, and dreaded more ? And what muft it be to the right- eous to look back upon the follies, miferies and dangers, from which he has efcaped into fo much happinefs ! Let the waves of affliction rage and fwell ; they cannot pafs their bounds; they be- long only to this tempeftuous world : his happinefs is feated far beyond their reach. The weary reft from their labours* the prifoner no longer hears the voice of his oppreffbr. Now let us endeavour to form fome idea, inadequate as it muft be, of the happinefs of fouls and bodies united in a ftate of perfection. THERE is a delight in knowledge: the defire of it is congenial to the mind: it is painful to be tofled with doubts, per- plexities SERMON III. 61 plexities and errors. We feel a moft exquifite glow of pleafure fpread over us upon the difcovery of truth ; we feel a permanent fenfation of pleafure in a lleady contemplation upon fome truth. This fatisfa&ion, in the few branches of knowledge which admit of it, we think a fufficient reward for a tedious laborious inveftigation - f for this, we compafs fea and land, in obferving the different faces of countries, and cuftoms of peo- ple, for this we fpend days and nights and years in difcovering and clafling the various curiofities of art and nature, in contemplating the heavenly bodies, cal- culating their motions, and fpeculating upon their ufes. Mean purfuits upon comparifon ! To beatified faints, it is probable, all thefe things will be eafy. Their curiofity may be boundlefs, and their powers equal to their curiofity ; they may travel on the wings of the morning, with the fwiftnefs of light or even of thought, in vifiting the nume- rous 62 SERMON III. rous manfions of glory in the kingdom of GOD \ the fecrets of his Providence may be unfolded, and the riches of his creation difplayed. This is certain, we jhall know even as we are known. THERE is a pleafure in the ardors of true friendmip, and the pure unfufpici- ous exchange of benevolent affe&ions. We Ihall then be all benevolence. All rude paffions will be left behind. We fhall then come into the happieft of focieties -, unto mount Sion, unto the city of the living God, and to an innumerable company of angels, to the general ajjembly and church of the firft born, to God the judge of all, and to the fpirits of jujl men made $ erf eft . Heb. xii. 22. The grofT- eft foul among us muft conceive in fome degree the pleafure of this exchange to remove from the converfation of a peevifh felfifh world, to fuch admirable fociety ; from the perfidy, {lander, and envy of finful duft and afhes, to the wife, innocent and endearing converfation of angelical SERMON III. 63 angelical beings -, to live in friendfhips unruffled by diftrufts, undiflblved by death, free from all evils, and burning with unabated ardors. THERE is laftly apleafure in virtuous difpoiitions, in pious exercifes and af- pirations. What muft it be, when, diverted of the incumbrances of flefh and blood, we fhall be all flame, all love, and all devotion? As the ignorant have faint ideas of the pleafures of knowledge, fo the vicious and debauched can have but a mean opinion of virtuous pleafures. But their opinion alters not the nature of things. He, who formed fo many things capable of giving us delight here, muft be much more amiable in his own nature, and perfections and great- er works. To view him with an un- clouded underftanding, to love him with permanent unabating affections, muft be a delight paffing all underftand- ing. IN fhort, we muft be as happy, as he, 64 SERMON III. he, who made all the pleafures of this world can make us, in a world, where evils are to have no place ; as happy as Almighty power, and infinite goodnefs can make us j as happy, as he can make us, in wbofe prefence there is ful- nefs of joy, and at wbofe right hand there are pleafures for evermore. III. AND this leads us to the laft point to be confidered ; the certainty of our future reward. To pafs by the natural prefages and hopes of future happinefs, which no man throws away, till he forfeits, (as he fears,) his title to it by difobedience ; I will ufe but one argument, addrefled to the wicked themfelves, drawn from their feelings and experience. Though it never enters into their thoughts in the giddy riot of enjoyment, yet they muft allow that GOD made the world. You find, then, a pleafure in the ex- quifite feelings, which GOD has diffufed over S E R M O N HI. 65 over the feveral parts, by which you tafte the pleafures of this world. Do you think, that GOD has exhaufted his power; that he, who contrived thefe things, who adapted the texture of your fenfes in fuch an admirable manner for the relifh of fenfible objects, cannot to purer bodies adapt purer pleafures, to fouls and bodies perfectly attuned and harmonized higher and more exquifite enjoyments ? Go then, and gaze with rapture on your encreafing ftores, break through all the ties of honour and confcience, to gratify your delires but know, that you are doating on things that were formed by him, who has forbidden your avarice and injuftice, who has promifed to vir- tue durable and lading riches in a better world. Go and gaze on titles and ho- nours and power, betray your friends, opprefs the innocent, proftitute your confcience, tg enrich and aggrandize yourfelf and procure the gaping admira- E tion 66 SERMON III. tion of a filly world but know, that thefc powers and honours were appoint- ed by GOD, who has provided higher honours for true virtue, an inheritance undefiled, a crown of glory that fadeth not away. Go and purfue pleafures, ranfack every clement, explore all the luxury of tafles, fquander all your wealth on your appetites, and confider your reafon as deiigned to cater for your meaner lufts But know, that GOD made thofe fenfes, and thofe good things which you fo wantonly abufe, and has provided for virtue pleafures more pure, more refined, and durable. " BUT you deny not his power, but " poffibly, you fay, he has no fuch de- " iigns : the promifes, which are pre- " tended, may be illufion and impofture. " This life we know, the other we " know not -, it is folly to quit certain- " ties for uncertainties," IF his power, then, be undifputed, a few words will be fufficient. As for the truth SERMON III. 67 truth of his promifes, I leave you to difpute that point with him at his tri- bunal. You take the promife of a man like yourfelf, though he may want im- cerity, though he may change his will by instability of humour, though, were he ever fo fincere and fixt, a thoufand accidents may deprive him of the power of performing his promife. It is the office of faith (and furely it is no griev- ous impofition !) to believe the promife of a GOD, who is ever true, immuta- ble, and omnipotent; the author of nature ; and the director of all events. * " BUT if he made the pleafures of " the world, where is the harm of en- " joying them ; why would he give us * HOMER had truer notions than many nominal chrif- tians : he underftood thefe three perfections of th Divine Being : yap /AQV TrahivaypsTov, .atf aTraTyhov, y' y o, TI XEV xsQcffai xaravsww. 11. i. 526. E 2 " appe- 68 SERMON III. " appetites, if he meant to debar us of " the enjoyment ?" THE anfwer is fhort and eafy : We are fo far from being debarred the en- joyment of our appetites, that our duty lies in enjoying them, provided we do it in a virtuous manner -, and it happens very unluckily for the debauchee, that the virtuous indulgence is the truer hap- pinefs. Where they cannot be indulged but at the expence of innocence, there they are to be denied : for GOD has forbidden the pleafure. Religion call- , us not into cloyfiered retirement : We then beftobey it, when we discharge the feveral'duties of active life, provided we difcharge them with innocence. Religion only interferes, where juftice, honotir, and charity are to he violated : there we mufl obey. GOD rather than men. As for the good and virtuous, who are obliged to fuffer by inch abflinence, or by the calamities of the world, lee them confider, that their fufferings give them- SERMON III. 69 them a kind of right or title to the pro- mife of GOD. He has promifed to a- venge their wrongs, and reward their patience. He cannot forfake you with- out denying his own nature. Whatever be your trials and diftrefles, fubmit to them -, and, though the world offered you all its tranfitory glories to feduce you, yet let it not tempt you to forfeit your greater privileges. E 3 SER- SERMON IV. Of future Puniftiments. E 4 SERMON IV. MAT. xxv. 46. THESE SHALL GO AWAY INTO EVER- LASTING PUNISHMENT. WHAT a terrible profpedt is here ! the gracious author of nature in wrath, and dooming a number of his own creatures to everlafting miferyJ to confuming flames, where they mail reft neither day nor night ! where they {hall curfe the hour of their birth, and want one ray of hope, which comes to ally to lighten the horrors of defpair ! Gracious GOD, certainly, thou didft never 74 SERMON IV. never form any of thy creatures to make them miferable ; thou intended not to deal fo feverely with the works of thy hands ! TIJUS are we apt to harden ourfelves againft the terrors of the Almighty, and to defeat the purpofes of his laws. But let os not deceive ourfelves : GOD is not mocked : It is not probable that he meant to frighten us with any illu- five terrors, nor is it prudent to rifk our fafety upon our own fond and arbitrary preemptions. By his will muft we ftand or fall : to that let us apply for inftru&ion. IT has been obferved by fome men, with much complacency, that the ori- ginal word in fcripture, denoting the continuance of future punifhment, is fometimes applied to fubjecls of tem- porary duration. In this fenfe, for in- ftance, we read of everlafting hills ; and the laws of Mofes are called everlafting ordinances. BUT SERMON IV. 75 BUT this obfervation has not the leaft weight. The word,* in its primary meaning, fignifies a real and proper eter- nity, and it is an univerfal rule in all languages, that words muft be taken in their original acceptation, unlefs there be fome concomitant circumftance, ex- prefTed or implied, to give them a fi- gurative fenfe. Would it not be abfurd to fay, that, becaufe in the figurative vehemence of paffion, we talk of eter- nal love and eternal hatred to one ano- ther in familiar life, therefore the word is ufed in our language, upon no other occafion, in its native extended fignifi- cation ? Every one fees that fuch phrafes arc but ftrong and glowing expreffions of fim and lafting affections : the com- moneft perfon fees the figure : the na- ture of the thing determines the fenfe 4 In the fame manner, though the fcrip- ture does fometimes apply the word * CUWKS eternal from e< forever. everlaft- 7 6 SERMON IV. everlafting to things of limited duration, to mountains upon account of their firmnefs, and to the Mofaic ordinances on account of their obligation during the allotted period of the Jewim polity j yet can this be any argument, that the word muft mean a limited period, even where there is nothing, either exprefTed or implied, in the connexion or nature of the thing, to reftrain and limit its ftgnification ? certainly not : it is not the method of underftanding language ; and as GOD has vouchfafed to fpeak to us in the language of men, his word muft be fubjecl: to the common laws of interpreting human language. THE fame word is ufed in fcripture to exprefs the duration both of future pu- nimments and rewards : thefe fhall go a- way into everlafting punifhment, but the righteous into life eternal.* As no one doubts, *THE original word is aiuvto;, though the Englifh translators have chofen to vary the expreflion, and by SERMON IV. 77 doubts, whether the blifs, here pro- mifed to patient virtue, be not properly everlafting, fo every one is led to infer, that the punimment, here threatened to difobedience, is of equal duration. Nay, when the fcripture exprefleg the infinite duration of GOD, who is the fountain of all being, and can confequently have no end ; the fame word is ufed to ex- prefs this amazing attribute. The eter- nal, immortal, invijible and only wife God. i. Tim. i. 17. And, unlefs there be fomething in the nature of creatures in- capable of fuch a proper eternity (which we know nothing of) we have more reafon from fcripture to apprehend, that future punimments continue as long as GOD exifts, than to fuppofe them temporary, ihort, and tranfjent. by that means loft in fome meafure the folemnity oi the antithefis. " Thcfe fhall go away into everlafl- " ing punishment, but the righteous into everlafting " life. BUT 78 S E R M O N IV. BUT a fanction, fo awful and import- ant, refts not upon loofe conclufions. It has pleafed GOD to enforce it in a manner, that admits not of mifappre- henfion ; in pofitive terms, excluiive of every poffible idea of finitenefs or ceffa- tion. They fhall be caft t fays the fcrip- ture, into a furnace of fire ; there foall be wailing and gnajhing of teeth : they fhall have no reft day nor night, and the fmoke flail afcend up forever : their worm flail never die, and the Jire Jhall be never quenched. No law was ever more ex- plicit, no penalty more clearly pointed out to univerfal notice. Here is no room to plead ignorance ; here is no room for miftake or evafion. BUT, you will fay, reafon revolts, humanity trembles, compamon mudders at the fuppofition. Can he, who made us capable of tendering at the thoughts of fuch fufferings, want compaffion himfdf ? Can he exact, what he makes us commiferate as a fevere infliction ? Can S E R M O N IV. 7^ Can the Lord forget to be gracious, and (hut up his loving kindnefs in difplea- fure ? IN anfwer to this I would obferve, that if we muft reafon from our own lenti- ments and apprehenfions about the ways of GOD which we certainly have no right to do in matters of exprefs will, as he may have a thoufand reafons for what he does beyond our ideas or comprehen- fion but if we muft reafon about his ways from our own imperfect views *, let us act at leaft as becomes men, and argue rather from the principles of found reafon, than the erring impulfe of blind inftincts. Let us only confider him as a MORAL GOVERNOR, prefiding over fuch free actions, as are the fub- ject of human government; and then, if we muft judge of his ways I alrnoft tremble to mention it we muft judge of him from what we ought to do as magiftrates, than what we feel, as par- tial individuals. COM- So S E R M O N IV. COMPASSION and juftice, we very well know, are often at variance in hu- man meafures. Do we not often pity criminals under punifhments, which our better reafon at the fame time approves ? Do we not approve of penal laws, though we melt at the rigor of their execution ? Nay, does not the Judge himfelf frequently com- miferate, while the exigences of fociety oblige him to condemn ? THE Divine Benevolence can by no means be confidered as a blind princi- ple, diftributing happinefs promifcu- oufly without regard to the qualifica- tions of the creature; but as a ratio- nal principle, under the direction of other perfedtions, wifdom, juftice, and order. HUMAN creatures make but a fmall part of the divine kingdom. They are the lowefl in the fcale of intellec- tual creation. There are various claf- fes fifing in noble progreflion between them S E R M O N IV. 81 them and Divine Perfection. All thefe ftand by a voluntary obedience. THERE are certain laws, by which they are all governed ; by which they are all improving in their natures and encreafing in their enjoyments. MAN, the loweft of thefe, by his body allied to the animals around him, and by his foul allied to fuperior intelli- gencies, has the noble profpefhing con- trary to order and the genera] welfare ? LET us only take thefe, two things- along with us, that the gofpel aflures us that punifhments will be greater or fmaller in exact proportion to the de- grees of guilt, and that none but impe- nitent and irreclaimable fmners are to be finally punifhed ; let us, I fay, take thefe two things along with us ; and I "am much miftaken, if, upon the com- mon footing of nature, (to which the infidel confidently appeals) the future punifliment of the wicked appears not to be a real ad, I will not fay of juf- tice, but of goodnefs. THE only conceivable engines of rno- lal government, are rewards and pu- m'fhments. Now though there is no doub|, but that S E R M O N IV. 83 that happy fpirits are confirmed in their ftate of beatitude beyond the danger of falling, yet their fafety cannot flow from any external irrefiftible impulfe of the Deity's ; (for this is inconfiftent with their free agency) but from one or both of the moral motives, mentioned before - y which are only fuited to their free-natures. The pleafures of good- nefs, the confcioufnefs of being as hap- py as Almighty Power can make them, may be conceived as one powerful mo- tive to their perfeverance. But this is not fufficient : many exalted fpirits, we know, have already fallen ; and what has happened may happen again with- out fome farther provifion. The mife- ries of apoftate angels has endeared the innocent ftate to the happy, and con- firmed them in their obedience. And may not the punifhment of the repro- bate of human kind be equally ne- cefTary to confirm the virtuous in that injmutable ftate, which GOD has pro- F 2 mifed 84 S E R M O N IV. mifed them, and which can be immu- table only under the force of moraj mo- tives ? THIS, then, being fuppofed, or ra- ther indeed afcertained in the difcoveries of GOD, who bed knows the fecrets of his future kingdom, let me afk you, how the perpetual continuance of this puniihment can be inconfiftent with the goodnefs of Gop ? What is goodnefs but a defire of doing all pofftble good, of making happinefs as general and dif- fufive, as the nature of things will ad- mit ? And is it not an act of this very .perfection, to prefer the general welfare to that of individuals, when they hap- pen to interfere > when thofe individu- als have by their depravity rendered themfelves incapable of good, and when their punifhment is neceflary to the ge- neral prefcrvatipn ? * Wrr * IK his llomhubus, qui nos, ijui conjuges, qui Hbero* flpftros trucidar* voluejunf, &c. fi vekewnt(ffitili fueri- S E R M O N IV. 85 WE may thus argue with thofe, who impioufly call the ways of GOD to the bar of human judgment. And upon this footing, it is demonftrable, that there are better reafons for the punim- ment of the wicked than for their im- punity. But, in truth, all his ways are founded in better reafons than what we can fuggeft or conceive. Our bufi- nefs is to acquiefce in his revealed will, and to difcharge our duty with patience : and if we only do this, with that degree of deference ufually paid to earthly au- thority, we mall not want the necef- fary proportion either of faith or obe- dience. WE conceive a deal too highly of our own importance in the fcale of being. Look at the immenfity of GOD : Be* mus, mifcricordes habebimur : Sin remij/tores efTe volueri- mus, fumnirf nobis crudelitatis in patrise civiumqe perni- cie fatna Subeunda eft, Cicero. Or. 4. Catil. F 3 bold! 86 S E R M O N IV. hold! the nations are as a drop of a buck" ef f and are counted as the fmall duji of the balance : all the inhabitants of the earth are reputed as nothing before him ; they are counted to him lefs than nothing and vanity. Ifa. xl. 22. Survey the great* nefs of his works, call to view the num- ber of the ftars featured through all the vaft regions of fpace, remember that all thefe are probably vaft habitable bodies, the refidence of myriads of happy beings difcharging the Divine Will in different places and order, and drinking happi- nefs from the universal fountain of good, in proportion to their various capacities ; call this to mind, and then fay, what is the whole race of man, numerous as they appear to us, upon comparifon with this immenfe, this ftupendous profpeft ? *Ihey are as nothing before it ; they are lefs than nothing and vanity. Were they univerfally blotted from the book of life, their lofs were not to be fund j the happinefs of the creation would S E R M O N IV. 87 would not be diminifhed ; the lofs would be at the drop of a bucket ; the ocean of happinefs would be equally abundant, equally immenfe. AND if this would be the cafe, upon the dreadful fuppofition of our total ex- tinction ; if, on the contrary, the fame good Being is conftantly alfo exerting his mercies among the fons of merr, if he, by all the various methods of mo- ral difcipline, is conducting the greater part of them to glory, and fufFers thofe only to perifh, whom no difcipline, no instruction, no affiftance can reel-aim, and whofe punifhment muft be neceflary for the welfare of the whole; whatrea- fon have we to expoftulate with the Almighty, or difpute the rectitude of his dealings ? Who art thou y O man, that replieft againfl God? jhall the thing form- ed jay to him that formed it, 'why baft thou made me thus? Rom. ix. 20. LET us now, under the force of thefe reflexions, run over the ufual F 4 confo- 88 S E R M O N IV. confolations of the firmer ; and we {hall find them wretchedly trifling, frivolous, and delufive. Muft the Almighty fpare, becaufe pur companion prompts us to wifti it ? If compaflion were the only rule of Divine government, no creature could be miferable. His love far ex- ceeds the poor felfifh fympathy of human affection, T^houcomejl far Jhort> fays he in Efdras, that tbou fhouldejl be able to love my creature more than I. But hu- man happinefs depends on other confi- derations. But does not punifhment fuppofe anger and vengeance ; an idea, inconfiftent with the perfection of the Divine mind ? It is not anger, but a fteady regard to the general interefls of the fpiritual creation.^ May he not, af- ter a long feries of ages of fuffering, ad- mit them then to happinefs ? None but the impenitent will fuffer ; and there is reafon to apprehend from what we know of the progrefs of fin, that it is too pof- fcble for wicked creatures to be hardened into SERMON IV. 89 into an incurable impenitence. V/hy may he not annihilate them, and put an end to their being and fufferings to- gether ? The interefts of virtue require that wickednefs mould be punimed, and the reafons, that render it neceffary at all, may continue as long as heaven fubfifts. Why mould he create beings, who, he muft forefee, would make an impro- per ufe of their liberty ? This is to afk, why he made the world at all; for if man was to be created at all, it was neceffary he mould be left in the hands of his own counfel. But will it rjot ra- ther be an abatement than addition to the felicity of the bleffed, to fee their poor fellow creatures, whom they have feen and known andconverfed with here on earth, hung up, as it were, to be fpedtacles of rnifery and monuments of vengeance ? All earthly relations will ceafe with the grave ; the only diftinc- tion afterwards will be good and bad, and there will be no more communion between 9 o S E R M O N IV. between thefe than between light and darknefs. The fympathy we feel here is a blind inftinct, embracing good and bad/juft as they happen to be connect - ed to us in the relations of life. The bad parent, the profligate child or bro- ther are endeared to us on other accounts independent of their moral character. But when this mixt imperfect fcene is over, and all earthly connexions ceafe to- gether with it; the employment and happinefs of our affections will lie in contemplating theDivine perfections and work&j and cultivating the intercourfe and communion of innocent fpirits. BUT if we muft judge from natural inftincts, there is one, which cannot deceive us ; I mean, that fecret dread and horror of futurity, which nothing but the groflefl ftupidity or corruption can extinguifh. There is no paffion in nature without its correfpondent object. Have we an inftinct of companion ? We are connected here in a focialftate, which requires SERMON IV. 9I requires fuch a principle of union. Do we dread hunger, and thirft and pain ? we have bodies capable of fuffering under thefe fenfations. But where (hall we find an object for the fmner's horror, under a fenfe of crimes, hid under an impenetrable veil of darknefs ? It plain- ly points to futurity, and warns him to guard againft the punimment awaiting him there. It is not the effect of fuper- ftition, or the prejudice of education from the tales of priefts and nurfes. It is a natural impreffion, which every man, Jew or Gentile, Chriftian or Hea- then, muft feel in every age and place, where he acts deliberately againft what he knows to be his duty. * And happy THE dofirine of Epicurus was fo far efpoufed at Rome in Catiline'j time, that Csfar is a hell, a that 94 SERMON IV. that the wicked (hall efcape unpunim- ed. For heaven's fake, what difficul- ties can we meet with, in a virtuous life, to counterbalance the mere proba- bility of an infinite evil ? And to brave and defy it, upon the fuppofition of its reality I was going to call it the ex- travagance of madnefs : but language has no words to exprefs the degrees of fuch an infatuation. You meet with men, who think it fomething great and heroic, to appear infenfible of danger; and under this falfe idea of courage, they affed to fet the threats of omnipotence at defiance, a-s a flavifh ignoble confideration. But it happens unfortunately for thefe falfe fpirits, that there is nothing mean in fear : every creature muft have his fears. DIFFERENT men, according to the difference of their views, may place their fear on different objects : but every one, as having fomething before him, which I SERMON IV. 95 which he confiders as his evil, mufthave the correfpondent paffion. The religi- ous man makes the fear of GOD the rule of his adions, the wicked confider worldly mame, labour, or poverty, as more dreadful evils. With regard to the common paffion, they are both upon an equality -, but the religious man acts the rational part in dreading the greater evil, and bearing inferior ones with magnanimity. You meet with others, who fay that fear is a fervile fpirit unworthy of the generous fervices of virtue. But there is certainly a merit in being influenced by any motive it pleafed GOD to ap- point. . Where a man begins to fear properly, he is in a happy way : the fear of the Lord is the beginning of wif- dom. Fear reftrains from fin : this brings on a habit of virtue ; this habit becomes a pleafure, and to take a plea- fure in virtuous adions a& the will of GOD> 96 SERMON IV. GOD, is, as I take it, the true love of GOD. IF a man then be wicked, and has not hardened himfelf beyond the power of repentance, let him not be afhamed to fee and confefs his danger, and em- brace the means, prefented to him by religion, of recovering his forfeited in- heritance. Chrift came into the world to fave finners. IF a man is ftill innocent, let him beware of the deceitfulnefs of fin. No man ever became abandoned, but by degrees. Get out of the right road, and there is no knowing, where the error ends. By lofing gradually the fenfe of fhame, fear, and virtue, you may bring yourfelf to that impenitent hardnefs of heart, which admits not of a feving repentance. AT the fame time, let not the well- jneaning meek-fpirited chriftian aban- dpn himfelf to gloomy apprehenfions, tinder a fenfe of flight failings and infir- mities. S E R M O N IV. 97 mities. If the heart be truly turned to- wards GOD, if you endeavour to im*- prove daily upon yourfelf, in the regu- lar application of the neceflary inftru- hiental duties of religion ; you are in a happy way. BlefTed are the poor in fpirit : Chrift died for their fins and rofe again for their juflification. SER- SERMON V. Reliance on Providence. G2 SERMON V. HAB. iii. 17, 18. ALTHOUGH THE FIG-TREE SHALL NOT BLOSSOM, NEITHER SHALL FRUIT RE IN THE VINES, THE LABOUR OF THE OLIVE SHALL FAIL, AND THE FIELDS SHALL YIELD NO MEAT, THE FLOCK SHALL BE CUT OFF FROM THE FOLD, AND THERE SHALL BE NO HERD IN THE STALLS : YET I WILL REJOICE IN THE LORD, I WILL JOY IN THE GOD OF MY SAL- IT is very eafy to conceive and allow, that, if vice and virtue were indiffe- rent to the author of nature, he would not have diftinguifhed the one from the G 3 other 102 S E R M O N V. other by any particular marks of appro- bation and diflike. And yet, it is very vifible, even amidft the prefent diforder of the world, that he has eftablifhed a very great and effential difference be- tween them : a difference, not lying in flight occafional effects or temporary confequences, (for this might be refolv- ed into mere accident) but fixed deep in the very frame and conftitution of things ; which could proceed only from purpofe or defign. THE world could not fubfift without the practice of virtue. Happinefs, as far as we can enjoy it in this imperfect ftate, is wholly the effect of virtue : vice is the caufe of our principal and worft diftreffes. If a nation flourishes, it is virtue, that exalteth it ; if a pri- vate man is great, and eminent, and ufeful, it is virtue that forms the cha- racter. If, on the contrary, provinces are defolated and fenced cities laid into ruinous heaps, it is vice that occaflons the 8 E R M O N V. 103 the devaftation ; if a man is a burden or fcourge to the earth, it is the indul- gence of fome vicious propenfity that puts his mifchievous powers in motion. Kingdoms, we fee, rife and fall, fami- lies flourifti and decay, in perpetual fuc- ceffion. * Examine into the caufes, and you will find, that induftry, tempe- rance, juftice and other virtues have oc- cafioned the profperity while thefe virtues continue, and adminifter, as it were, their vital juices to the root, the plant continues to flourifh and blefs the world with its ufeful produce but as thefe virtues fail, and floth, and luxury, and diffipation take place, the fcene gra- dually fades away, difgrace and mifery enfue. WE cannot have a better proof, that the author of nature is engaged in ge- * IMPERIUM facile iis artibus retinetur, quibus initio partum eft. Verum, ubi pro labore defidia, pro conti- nentia et equitate libido atque fuperbia invafere; for- tima fimul cum moribus immutatur. SAL. G 4 neral S E R M O N V. neral on the fide of virtue. As to the particular inftances, where the righte- ous and wicked fare alike, where the wicked flourifh and the righteous fall into affliction, this {hakes not a wife man's faith: fecret things belong to GOD ; he may have a thoufand reafons for the prefent ways of his Providence. Our bufmefs is to confide, that he, who wants not the means or power to fulfil his purpofes, will amply do it, fome time or other, in every inftance, and rectify every inequality. SUCH a reliance on an Almighty and gracious Providence is abfolutely necef- fary to prefent happinefs. Though it enables us not to pafs with uninterrupt- ed comfort through life, yet it is the beft preparative for all its chances and changes. It heightens every bleffing, brightens every profpedt, and alleviates every calamity. It is almoft health upon the bed of ficknefs, riches amidft the wants of poverty, liberty amidft the chains S E R M O N V. 105 chains of bondage, and hope in the deepeft fcenes of diftrefs. A PARADOX as it feems, we are however taught this leffon by the holy prophet. He imagines a dreadful af- femblage of the worft of human evils : Although, fays he, the fig-tree jhall not blofjom, neither foall fruit be in the vines, the labour of the olive jh all fail, and the fields fi all yield no meat, the flock foall be cut off' from the fold, and there jhall be no herd in the flails. Amidft all this accu- mulated diftrefs, he is ftill happy; not, * as. philofophic eafe and fpeculati- on affect to fpeak, becaufe virtue is fuf- ficient to its own happinefs, ftripped of all rewards, all foreign confolations ; but becaufe he trufts in GOD. It is from the gracious author of the world, he expects the removal of its prefent diforders : I will rejoice, fays he, IN PAUPERISM fine dote quasro. HOR. THE io6 S E R M O N V. THE LORD, I will joy in the GOD of MY SALVATION. WE fhall enter fully into the views of the text, if we confider the different feelings of vice and virtue, in the two grand ilates of human life, profperity and adverfity. IN general, wickedncfs, upon the loweft calculation, has not greater pre- tenfions to the outward conveniences of life than fincere virtue. The man, who lives in the fear of GOD, and makes a confcience of his actions, where he exercifes the real virtues of active life, muft be as truly great, as his un- righteous neighbour. WHAT, though his inflexible probi- ty iloops not to many fordid means of enriching himfelf, which the other em- braces ; what though his diffufive cha- rity fcatters fome of thofe fuperfluities, which the other carefully fcrapes toge- ther, and anxioufly hoards up to. enlarge and multiply his pofleffions ? Yet he gets as much as he defires j and, for that SERMON V. 107 that reafon, is the truly happy man. His defires are not an infatiable tor- menting third : he is ever at peace with himfelf: whatever he acquires, he acquires with integrity, and enjoys with fobriety : It is fanclified by the blefling of GOD : it is unmixed with anxiety, fear, mame, or remorfe : his eye can view it, and his mind reflect upon it, with an innocent exultation. WHAT though his temperance re- frains from many gratifications, which the fons of licentious pleafure greedily embrace ? He is much happier in the difcipline of his paffions : the pleafures of religion are his reward ; chearful eafy health is the reward of his tem- perance j a fmiling train of children, whom he owns with innocence, whom he views with complacency, with an ever-growing delight, who mare and augment his joys, who rife up to prop and comfort his declining age, thefe are io8 SERMON V. are the rewards of his virtuous plea- fures. PRAY now confider, what has the wicked to fet up in competition with thefe things ? Give him what outward bleffings you pleafe, let the world fmile upon him, and fortune flow in upon him, and outftrip his induftry, and e- ven his wilhes in her indulgence ; yet what is this to a man, who wants peace at home, where all happinefs muft be- gin ? * It is the mind, that relifhes what we have : if that is diftempered, outward things lofe their fatigfaction. WE deceive ourfelves miferably in this matter. The world admires the glare and fplendor of an outward figure. We would fain flatter ourfelves, that this outward appendage is fome com- *NON domus et fundus, non asris acervus et auri jgroto domini deduxit corpore febres, Non animo cura.s ; valeat poffeffor oportet, Si comportatis rebus bene cogitat uti. HOR. penfation S E R M O N V. 109 penfation for the inward feelings of an aching mind, to which the world is an entire ftranger. A WEAK delufion ! too vain, to de- ceive us, even amidft the fondnefs of our own wifhes ! For we know at the fame time, the world would defpife us, if they knew our inward mifery ; and this confcioufnefs deftroys the whole of the confolation. Nay, we defpife our- felves, for endeavouring to put a cheat upon the world, which in effedl affords us no folid fatisfa&ion. AMIDST all the artifices of felf-de- ception, this is clear : the comfort of a good confcience is the beft of treafures, it may endear a very little to a good mind *> but no affluence or abundance can mitigate the feelings of a wounded confcience. IF this be the cafe in affluence ; what can a bad man do, in the difmal trials of adverfity ? ALL men are certainly expofed alike to no S E R M O N V. to the changes and reverfes of fortune. Misfortunes as often overtake the wick- ed as his righteous neighbour. He may plan, and contrive, ftrengthen himfelf in his wickednefs, and think himfelf fecure, and cry, tufo ! I foall never be caji down, no barm can happen unto me but often, befides the natural uncer- tainty of human things, fome ftroke of juftice, or unavoidable confequence of his own vices, overtakes him in the midft of his fecurity, and leaves him at once without the comforts of this and a better world, to fupport him under this diftrefs. WHAT can be conceived more mife- rable than a finner in affiidion; a wretch contending with the bitter fruits of his own vices ! See the criminal in the hands of juftice 5 or the libertine amidft the poverty and difeafes entailed upon him by his debaucheries I What a figure is that how little of the man do you fee there ! For what has he to furnifli SERMON V. in furnifh one manly fentiment ? to fup- port his finking fpirits ? to adminifter one word of comfort or confolation ? He dares not look upwards, towards GOD ; or he looks up with doubts and mifgiv- ings ; or rather, ftruggling againft his own conviction, he endeavours to wifh there may be no avenger of right or wrong. Himfelf he cannot fly to -, for his confcience is his worn: accufer. The world has forfaken him, the com- panions of his fins have been either cut off before, or now look upon him as an outcaft, or harrow up his foul with the remembrance of what he was before. LET us now reverfe the fcene, and fee, how a good man behaves in the feafon of trial and vifitation. He has a com- mon chance of obtaining the bleffings of life : if the world frowns upon him, and difappoints his honeft endeavours, he has not the flinging reflection, that vice and folly brought him to that flate. He looks not upon the world as a wild ungoverned ii2 S E R M ON V. ungoverned ftate - y he knows, there is a Providence, governing it by certain ge- neral laws, to which he muft fubmit. He fubmits with chearfulnefs : his interefts cannot be lodged in fafer hands. He, that trujls in God y really abideth under the fhadow of the Almighty ; and cannot be finally fruftrated, where in- finite power and goodnefs prefide. He ufes this feafon of reflection, to examine his paft life and converfation; he corrects his errors, forms better refolutions *, he feels himfelf improved in the fchool of affliction, and has the aflurance of being refcued either here, or abundantly re- warded hereafter. IT requires, I believe, no great (hare of experience, to know, that Providence often brings about the happieft ilTiies from incidents of the moft ominous un- promifing afpedt. ONE man, you fee, in the journey of life, goes along happy and well-pleafed with himfelf ; the road feems plain and cafy, S E R M O N V. 113 eafy, the weather is fair, the country prefents the mod delightful profpects to beguile and amufe his fteps : he wants no guide ; he is fufficiently fecure in his own direction when, on a fudden, the road vanifhes, and he finds himfelf en- tangled and loft in wilds, at a diftance from all relief and affiftance. Another encounters with nothing but difafters : as he jufl fets off, the fkies frown, the road grows rough ; darknefs overtakes him y gloom and defpair lie before him ; deftrudtion feems ready to overwhelm him when, on a fudden, the darknefs unexpectedly clears up, the road widens, and he finds himfelf, contrary to all his hopes, in the place, where he would be, happy, triumphant, arid amply reward- ed for all his paft anxieties. How many (to drop the metaphor, how many) have found their fondeft, beft concerted fchemes end in mifery; how many have been, as it were, fur- prized into happinefs, by means, that H threat- ii 4 S E R M O N V. threatened their utter deftru&ion ? There is hardly any one, who cannot recollect occurrences of this kind in his life. He has been difappointed in fome favourite wifh : that difappointment has been his prefervation. His enemies have en- deavoured to opprefs him : their malice has only ferved to crown his merit with double honour. Where we are not wanting to ourfelves in induftry and per- feverance, there is always hope : in the midfl of darknefs, light fuddenly fprings up to direct us ; want is but an intro- duction to plenty; ficknefs ferves only to give a truer relifh of health, and mif- carriage is the direct path and avenue to fuccefs. THERE are, in fhort, but two or three exceptions to be made, and then we may place our confidence in Provi- dence, without any danger or poflibili- ty of deception. IT is poffible, meji, not otherwife immoral or ill difpofed towards religion, may S E R M O N V. 114 may fometimes want the more enter- prizing virtues of active life.* Provi-^ dence works by certain ftated methods, requiring the co-operation of human powers : to expect fuccefs in any pro- feflion, without taking pains to under- fland and exercife it ; to expect riches without induftry and prudence; or health without exercife and temperance, fuch things are contrary to the Divine laws, and difappointment is in fuch cafes an evil of our own creation. WE are liable alfo to evil from the clofe connexions of fociety. The good and bad grow up together ; their inte- refls are connected ; they afford mutual * Ovds E(JUS en aiTeurSai wzpa ruv Sewv, ours, I'fTTToiMx.ouraf vixav ours, ( olsyovJaj xpalsiv TUV STTinxfjiEvuv TQ^IUSIV* cure, JMJ pvav, TO;, not ohiyov TSTOV xpovov 7nSVi/xno'av7Ei TW fja, amouri, utrirtp E| oveipalo;, crav7a y7T^ ynj afv7j, E&W TE a trutppoverepov, KM virlov IIVIWVTO a7roSavov7f . Tom. i. Ed. Bleau. p. 354* BUT S E R M O N VI. 137 BUT granting, laftly, that the fufferer is good and virtuous; afflictions have ftill their ufe : they tend to perfect our vir- tues, and brighten our fu-ture reward. When good men find themfelves fuffering under diftrefs, and fee their profligate neighbours furfeiting in abundance ; when they have the lofs of wives, friends, or children, the fupport and comfort of their age, to deplore, while worfe men have children at their deftre and leave the reft of their fubftance to their babes-, they are tempted, with the pfalmift, to doubt almoft of a righteous Providence ; their feet are almojl gone ; they almoft re- pent of their integrity. " What have I " done -, they cry, that I fliould fuffer fo " feverely? Why have I warned my hands " in innocence ; and yet be like thofe " who have not GOD in all their thoughts ? " Why am I diftinguifhed only by a " haplefs pre-eminence in afflid:ions ? GOD has various ends in his vilitati- ons. There is no one too good to be benentted 138 S E R M O N VI. benefitted by his correction. There are many fecret faults, too apt to efcape the carelefs eye of a mind at eafe : and if adverfjty makes you look deeper into yourfelf, if it makes you cultivate a clofer and more intimate acquaintance with GOD, it will improve your virtue, and, confequently encreafe your reward. As the fire feparates the gold from the drofs, fo virtue, when tried, comes forth brighter and purer from the furnace of adverfity. There is a brighter crown prepared for approved virtue : The pati- ent abiding of the meek cannot perifh for- ever, or fail of a fuitable reward. Hav- ing been a little chajiifed> they Jhall be greatly rewarded-, fir God proved them and found them worthy of himfelf. Wifd. iii. 5. THESE things will be allowed to be the proper fruits of afflictions. But the greateft difficulty ftill remains : How mall SERMON VI. 139 mall we learn to bear them ?* It is eafy to talk of patience under the (hade of indolent retirement, and the comforts of profperity; but how are evils to be fupported in the hour of trial, under the keen irrefiftible feelings of nature? THE anfwer is mort : It is the will of GOD, that we mould endure afflicti- ons -, and to his will muil we fubmit. He enjoins nothing that is impoffible. He forbids not forrow, as abfolutely unworthy of virtue ; he forbids us only to forrow as men without hope. No chaftening (fays the apoille) Jor the pre- fent feemeth to be joyous but grievous. Heb. xii. u. AND indeed nature feems to claim it as a fort of eafe and relief under her diftreiles. To a throbbing heart tears are a kind of refremment; and groans in a * FACILE omnes, cum valemus, reft a confilia aegrotis damus : Tu fi hie fis, aliter fentias. TER. manner S E R M O N VI. manner break the force of an afflictive pang. Accordingly, the innocent cap- tive may figh under his chains ; and the virtuous fick complain upon his bed of languishing. The man after GOD'S own heart drops the tributary tear over the urn of his friend or his child. But, when nature has difcharged her torrent, may not religion come in then to her relief, and pacify and reconcile her to her afflictions ? IT is one effectual means of mode- rating our forrows, to confider the fa- lutary ends and purpofes of affliction. Though reflection may not immediate- ly work a cure -, yet a repetition and habit of it may, by degrees, eftablifh a principle of fortitude. We all know the power of conftitution in cafes of this nature -, and yet we fee very weak and timid fpirits, contrary to conftitution, fometimes perform prodigies of courage upon falfe principles of honour or repu- tation. IT S E R M O N VI. I4I IT is a chriftian's fault, if he cannot reafon himfelf into fome degree of for- titude in trials of Divine appointment : he proceeds upon firmer and more ra- tional motives, and is fure of a folid and permanent reward. WE pafs through tedious courfes of inftruction in youth, to prepare our- felves for fome ufeful profeflion in fu- ture life ; we undergo difagreeable re^ medics to eftablifh health -, we are ready to part with any ufeful member for the prefervation of life; we undergo labours to provide for the wants of age -, the epicure can faft, to procure a relim for fome favourite dim ; the mifer can ab- ftain from fraud, when he has fome greater gain in view to reward his pre- fent felf-denial. FOR heaven's fake, having fuch plain examples from the children of the world, is not the chriflian inexcufable, who cannot learn to bear the tranfient difbi- 142 S E R M O N VI. difcipline of affliction upon the certain pirofpects of immortality ? IT is in every one's mouth, that this life is but a ftate of probation. Yes, it is a ftate of fin and mifery ; and we can never be happy, till we get into a purer world. Why will we not apply this knowledge ? Look where you will around you, and you are taught this ap- plication. What do the wretched inha- bitants of a lazar houfe want but the fpeedieft relief from their infirmities ? What does the toiling mariner want but the fpeedieft paflage to the peace- ful harbour ? Or the traveller, but the fafeft return to his native land ? Does the hufbandman expect the eafe and comfort of harveit, amidft the toils of fpring ? Does the labourer expect reft, before the grateful fhades of evening call him to his retreat ? Our bufmefs is to get to heaven, as pure and perfect as we can. Whatever tends moft to this end is our trueft happinefs. IT SERMON VI. 143 IT will ftrengthen our resolution, if we confider, that we are really ignorant of our genuine tempers and interefts. Many have been innocent in a low ef- tate, who would have been miferable in a more exalted fphere : Many faithful, under fubjection, who would have been infolent in power ; humble and modeft in poverty, who would have been li- centious in affluence. Let us commit our interefts to the hands of GOD. He loves us better than we can ourfelves : he k-nows all our wants before we afk him. We cannot put ourfelves under better condudl : The road he points out to us cannot be wrong : Unerring wifdom and goodnefs, muft finally lead us to eternal life. * * NIL ergo optabunt homines ? fi confilium vis Permittes ipfis expendere numinibus, quid Conveniat nobis, rebufque fit utile noftris. Nam pro JttcuMjtts aptijfima quasque dabunt Di. Carior eft i/lis homo, quamy?^/. Juv. 10. 346. ALL S E R M O N VI. ALL the bleflings, of this world are talents, of the exercife and improve- ment of which the Divine giver ex- pe&s a faithful account. The more we have, the greater and more complicated our charge. They afford but a bur- thenfome and painful fort of pre-emi- nence : to covet them, is to covet what may be your trouble, perhaps your condemnation. " UNWORTHY fervant, remember that " thou in thy life-time receive/I thy good " things, and likewife Lazarus his evil " things-, and now he is comjorted and " thou art tormented" WHEN we confider ferioufly, that this is a rebuke, to which abufed prof- perity is certainly expofed in a future world ; a man is almoft tempted to pray againft the fedudlion of wealth, and to cry, " be my lot with the virtuous fuf- " ferer, that my inheritance may be " with him." WHATEVER we have is the gift of GOD : S E R M O N VI. 145 GOD : whatever it be, it is gratuitous. Profperity calls for our gratitude, and adverlity requires our fubmifiion. 'The Lord gave t and the Lord hath taken away, bleffed be his name : He ftill deferves my adoration ; he has not left me without fome refources ; thofe are ftill his gift ; he might have withdrawn thefe alfo, (for the whole I have ishisfcle bounty 5) and as for the reft I leave it to the fupe- rior wifdom and goodnefs of his Provi- dence. WHAT indeed can be more abfurd than a contrary behaviour ? A difcon- tented, querelous, impatient temper is its own torment. It encreafes and aggra- vates the fmart, and adds double force to the calamity. Every frefh reflection makes that wound bleed anew, which would have healed by degrees amidft the patient filence of refignation. Patience alleviates what it cannot cure ; it light- ens the burden it cannot remove. Evils can never hurt us but by our own fault : K the 146 SERMON VI. the evils of correction are for our good ; the evils of punifhment are the neceffary penalty of difobedience. To conclude : amidft all diftreffes and all afflictions, there is one fovereign confolation ; if we fubmit ourfelves to GOD, we cannot be miferable. His grace is fufficient to make us triumph over every difficulty. The dignity of confcious innocence, the hopes of im- mortality, and the fecret infpirations of the Holy Spirit infufe a peace which pafleth all underftanding, in the gloom- ieft fcenes of horror and diftrefs. WHERE we want this, we either want faith -, or have the memory of fome old fins to deftroy the comforts and tranquillity of a good confcience. IF our confcience is clear, we have nothing to fear; occafional weaknefles and indlfpoiitions of mind affect not our eflential interefts : they are the ex- cufable effects of weak fpirits and a frail conftitution. But if we have any fins SERMON VI. 147 fins upon our mind, affliction fhould lead us to repentance. It will then have its proper ufe, and we may fafely throw ourfelves upon the merits of that advocate, who died for our offences and rofe again for our j unification. K 2 SER- SERMON VII. Of Redemption. SERMON VII. ROM. v. i. WE HAVE PEACE WITH GOD, THROUGH OUR LORD JESUS CHRIST. SIMPLICITY, which every thing human approaches in proportion as it is perfect, is remarkably vifible in what we know of the natural Providence of GOD. The various motions of the material wprld, the revolutions of the vaft luminaries above us, and the ope- rations of the elements around us, de- pend upon one (ingle principle. We call it attraction ; we know there is fuch a thing in nature; we underfland and calculate its effects and ufes. But what K 4 this 152 SERMON VII. this principle is, and how it operates, no one pretends to explain or under- ftand. WHETHER free creatures are capable, upon the whole, of being guided by fuch fimple methods, as matter, is a queftion. But we are led from the knowledge we have of nature, to receive and admire the wonderful appointment of the common Maker in ihemora/ world. For there is here one univerfal principle; one common Mediator to fupport, aflift, and govern our moral powers by his in- fluences. Here is one common method of falvation. And though there are ibme parts of this fchemc above our compre- heniion ; yet this ignorance deprives us not of its benefits and ufes. BUT fuch is the perverfenefs of man ; we admit thofe things in nature, which we ftumble at in revelation. We ftrain at a gnat and fwallow a camel. We take not the word of GOD himfelf for things, which we implicitly believe in other SERMON VII. 153 other cafes, where our lufts and preju- dices are not concerned. THE fcripture account of the Hate of man is not, as I take it, without its difficulties. But as it gives us a clear confiftent view of our ftate, as it folves moft of the appearances in the moral world, as we fink into total darknefs the moment we lofe this light to affift our views -, a rational perfon mould be inclined to receive it upon its own evi- dence, independent of its Divine autho- rity. REVELATION confiders man in a fallen, imperfect ftate. Free will, which, it feems, is a necefTary privilege of ratio- nal creatures, foon introduced mifery and corruption into the creation. A gracious remedy was provided for this defection. A fcheme of mercy, under the mediation of that Divine perfon, who formed the world at firft, was eftablifh- ed, to rectify all diforders, to atone for our fins, to help our infirmities, and faife SERMON VII. raife us to our loft immortality. By a gra- dual procefs of moral difcipline, regular- ly opening and unfolding itfelf, this Me- diator, bringing good out of all this con- fufion, will in time eftablifha new heaven and new earth the abode of righteoufnefs : man will be happier than he was before; and, looking back through the maze of Providence, which had perplexed and embarrafled him fo much before, will fee nothing, but wifdom and goodnefs and order mine through the whole extenfive plan. COMPARE with this, the gloomy view, that unaffifted nature gives us of ourfelves, and we mall then learn to put a proper value upon this fmall degree of acquain- tance with Divine myfteries. LAY afideyour bible; diveft yourfelf of what traditional religion has taught you ; look around you, take your fen- timents from your prefent abode, and fee what they are in this unenlightened {late. Do SERMON VII. 155 Do you know, where you are ? Are you acquainted with your ftate, and destination ?* Do you not feel to your- felf, like a fhipwrecked man, caft upon a defert fhore, ignorant where you are, and what is to become of you ? Here you find yourfelf in a fmall corner of the world what it is, when it began, what is to become of it, you know not. You came not here of yourfelf if you have the curiofity to look beyond your immediate parents, and to fearch about for fome fuperior author of your exift- ence yet, do you know, who that Being is, what he experts of you, what relation you bear to him ? You are fur- rounded with a ftrange mixture of blef- fings, and evils is it not a doubt with you, whether he fent you here in kind- nefs or difpleafure ? You have an in- *' ignari hominumq; locorumq; Erramus, vento hue et vaftis fiuftibus afti. Virg. ^En. i. 336. fatiable 156 SERMON VII. fatiable defire after happinefs yet every thing you try, deludes, difappoints, or difgufts you. You are directed by your reafon impetuous paflions interpofe. Thefe two parts are equally natural to you yet they are ever at variance,' op- pofing, thwarting, and torturing one another. IN a fhort time, after leading this wretched incoherent life, difeafe and infirmity come on -, you grow weary of the world yet a certain inftinft makes you unwilling to die. You hate life, yet are afraid to lofe it. Nature gave you an appointed time yet fhe has not reconciled you to her appointment. You die then at laft in the fame per- plexity, in which you lived; amidft fears and wiflies ; uncertain where you are going, and what is to be your por- tion. IF the religious account of man has its difficulties ; certainly this is worfe ; this is furrounded with infurmountable dif- SERMON VII. 157 difficulties, with palpable contradic- tions. BLESSED be GOD ! if we take the Gofpel for our guide, we have there light enough to unravel our difficulties ; and comfort enough, to animate us un- der all our diftreffes. THIS ftate is not the original creation of GOD. He is raifing us from it, by the mediation of his Son, to a ftate of perfect peace, innocence and happinefs in a better world. All prefent evils, grievous as they are, have a tendency, if properly received, to promote this end. Nothing, but the grofTeft difbe- lief, can defeat this purpofe. I. IN examining the extent and pro- grefs of redemption, we are immediate- ly encountered with, by one great dif- ficulty, which has daggered the faith of many, and rendered fome unwilling to admit the univerfality, and others even the reality of this Divine mercy. The 158 SERMON VII. The difficulty is, what is to become of the great majority of mankind, the na- tions, which never heard of this falvati- on; if it be really necefTary to the whole race of man. BUT it is 'a grofs error, to confider the gofpel as a partial religion, confined to a few ages and countries of the world. It is the religion of mankind. REDEMPTION is as univerfal a gift as creation. As in Adam all die, fo in Cbriji Jhall all be made alive. THOUGH, for reafons beft known to GOD, it was neceflary that the Medi- ator mould live and die and fuffer in fome part of this vaft ceconomy ; yet all generations, from the firfl beginning to the end of the world, mare alike in the benefits of his atonement. The benefits of the mediatorial fcheme began with fin, and continue as long as fin conti- nues reclaimable. IF you afk me how the ages before Chrift received thefe benefits, J anfwer that SERMON VII. J 59 that it was by the pious ufe of facrifi- ces. * There is no tolerable account to be affigned of their inftitution, but that they, were Appointed by heaven, immediately upon the fall, to prefigure the great facrlfice of the Redeemer, and to appropriate its falutara effects to feri- ous worshippers by faith and, repentance. The only difference between them and latter generations is, that they looked forwards towards it through thefhadows and types by which it was exhibited to their faith j we in thefe later ages re- ceive and believe and apply it as a pan; event. Bu/r the difficulty, you will fay, ftill " * AFTER, all, that has been wrote upon the fubjeft " of facrifices, I am ftill forced to afcribe their origin to " Divine appointment : tp afcribe fuch an inftitution, as " this of facrificing animals, wholly to the invention of " men, efpecially to the men of thofe times, feems very " unnatural." Bijhop Law's Theory of Relig. p. 50. Dr. Delany has proved this Divine appointment in a manner equally lively and fatisfa&ory. Rev. examined ivitk Candour. Vol. i. Difl". 8. remains : 160 SERMON VII. remains: what becomes of the heathens, who foon loft the fpiritual purpofe of the inftitution, amidfl the uncertainty of traditional religion j and of the nu- merous modern nations, who have ne- ver heard of Chrift or his atonement ? THE general mercies of GOD depend not upon human error and corruption. His preferving Providence, whether we gratefully reflect upon it, or not, in- variably acts for the good of man. The fan mines, the heavenly bodies move, the elements adl for the promifcuous ufe of the thankful and unthankful. Thus too it is in religion : though the en- coating corruptions of the world in- duced him to enter into a new covenant with Abraham and his pofterity ; yet his general mercy through a Redeemer was ftill extended to the common race of mankind ; they had fufficient powers to work out their falvation ; and fuch blinded but well-meaning worfhippers, as had the proper moral difpolitions, were SERMON VII. 161 were in their proportion as acceptable worfhippers, as others who facrificed in faith. Modern unbelievers ftand upon the fame footing : all the great efTenti- al bleffings of the mediatorial fcheme affift their well-meant endeavours of living up to their refpe&ive degrees of light. IT would be a dry and tedious detail, to enter into the difcuffion of the feveral texts of fcripture, upon which thefe propofitions depend : but all centerin this important and adorable conclufion, THAT THERE IS NO HAPPINESS FOR MANKIND BUT BY THE ONE GREAT SACRIFICE, THAT WAS OFFERED UP TO GOD BY HIS SON JESUS CHRIST. NEITHER is there f ah at ion in any other: for there is no other name under heaven, given among men, 'whereby they can be faved. Ads, iv. 12. He is the way, and the truth, and the life : none cometh to the Father, but by him. John, xiv. 6. He is the lamb Jlain from the foundation of L the i$2 SERMON VII. the world. Rev. xiii. 8. The lamb that taketh away the Jlns of the world. John, i. 29. I HAVE often endeavoured, with the utmoft candour I am capable of, to find out fome colour of reafon for the great prepofleffions, entertained by fe- veral, who call themfelves chriftians, againft the dodlrine of atonement. My enquiries have ever ended in aftonifh- ment. This doctrine is fo far the foul and eflence of all revealed religion, that, be the fcriptures ever fo mangled and tortured by ingenuity, yet the general truth ftill fpeaks and lives, as it were> in this difmembered ftate, AND why fo many difficulties in ad- ^ mitting the teftimony of GOD upon this comfortable and important doftrine ? Is there any difference, with regard to the honour of GOD, whether he originally made the world fuch an imperfedt ilate of moral difcipline as we find it at pre- fent; or whether hefu/ered it to be- come SERMON VII. 163 come fo, with an intention of bringing greater order out of the confufion ? Is there any difference, whether he par- dons fin and gives grace immediately himfelfj or appoints injiruments of con- veying thefe bleffings to us ? Is there not a fort of mediatorial fcheme running through all nature ? Are not our lives given and fupported by the inftrumenta- lity of fecond caufes ? Is not know- ledge given us by the mediation of our fellow-creatures, by the feveral methods of culture and inftruction ? And why may there not be a higher inflrument of conveying fpiritual graces which are of ftill higher importance ? Do you difclaim this, becaufe there is fomething myfterious in it ? You may as well then difclaim the ftate of nature ; for that has fomething, as I mowed be- fore, ftill more myfterious in it : you may as well deny the exiftence of things L 2 around 164 SERMON VII. around you; for every thing you fee has fomething in it above your comprehen- fion. * OR does your ignorance of the nature of this fcheme deftroy its ufes and be- nefits upon you ? That is an abfurd pretence : we enjoy the ufes of plants and animals, though we are ignorant of their ftru&ure; we enjoy the ufes of the elements, though we underftand not their nature; and we enjoy the ufes of the heavenly bodies, though we know not the caufe of their revolutions. THE *Dean Swift's defence of Myfteries is as folid, I think, as it is diverting. " FOR my part, fays he, having coniidered the mat- ter impartially, I can fee no reafon, which thofe gentlemen, you call free thinkers, can have for their clamour againft religious myfteries ; fince it is plain, they were not invented by the clergy, to whom they bring no profit, nor acquire any honour. For every clergyman is ready, either to tell us the utmoft he knows, or to confefs that he does not underftand them ; neither is it ftrange, that there mould be myf- teries in divinity, as well as in the commoneft ope- " rations of nature." Advice to a young Clergyman. SERMON VII. 165 THE fcripture account is plain and instructive. We are fallen creatures : a Divine perfon thought it neceflary to redeem us into a better flate : if this cannot, nothing can, render us willing to comply with his terms and to exert the powers we really poflefs. WERE it matter of indifference, whe- ther men believed the gofpel or not, whether they were not chriftians in power as well as name; errors in this* cafe were excufable. But our happinefs depends upon it : we live within the light and fphere of chriftian knowledge : and the univerfal rule is, that men mufl: live up to the refpedlive degrees of light enjoyed by them. II. IF any man can comfort him felf in his moral flate without reliance upon Chrift's atonement, he mufl: either be a brute or an angel. He muft either never reflect upon his condition at all, or mufl: have the happinefs of faying, I L 3 am 166 SERMON VII. am clean, I am quite upright, I have never offended in thought, word, or deed. For what has a fmner to fave him from deftruction ? Without jhed- ding of bloody there is no remlffion. Does he reft his plea upon the weaknefs of nature ? The law was intended to guard againft the weaknefs of nature, and to plead this is to plead your guilt as your j unification ? Do you rely on GOD'S mercy ? If you reject his gofpel promifes, you have nothing but loofe floating ideas of his goodnefs for your fupport. You fee almoft as many majks of his feverity, as of his good-' nefs about you. The food, which nou- rifhes you, is often your difeafe ; the air, you breathe, often brings plagues ; the fanning breeze often becomes a hurricane; the fun, that cherifhes you, often fcorches and deftroys ; the fofter- ing dews, often becoming torrents, drown your fields, and fweep away the labours of the year. There is no ele^ ment, SERMON VII. 167 ment, ever fo necefTary to human life, which is not frequently the instrument of pain, and mifchief. If a thoughtful man, therefore, would rife into a firm and comfortable perfuafion of Divine goodnefs, he muft contemplate it in the unfullied mirror of revelation. EVERY method, that finful man can ufe, to procure comfort to himfelf in- dependent of Gofpel Mercy, is unfatif- fadory and delufive. GrofTer fouls go, and feek a partial fort of peace tothem- felves amidft the flupefadion of riot, and the thoughtlefs diffipation of amufe- ment. Alas ! confcience will only a- wake from this unnatural fleep with greater horror, and, in the fhort in- tervals of ferious thought allowed it, exert keener and more tormenting re- flections. Others endeavour to entrench themfelves in impenitence, and to harden themfelves in unbelief, and with a kind of fear and trembling to perfuade L 4 them- i68 SERMON VIL themfelves that religion is but hypocri- fy, and virtue a mere name. Alas ! this is but a temporary delufion, adapt- ed only to the feafon of focial mirth, and gay profperity ; the evil day diffi- pates their falfe confidence, and leaves them to the angry convictions of awa- kened reafon and confcience. Or if they can carry on the deception to the laft, their opinions cannot alter the nature of things : poifon, which has ften been taken inadvertently, yet never has been known, in compaffion to human errors, to fufpend the malignity of its effefts. OTHERS again, who are can: in a happier mould, content themfelves with the pradtice of fuch partial fuperficial vir- tues as conftitution or profeffion renders agreeable to them; they are fober, becaufe their heal thfor bids intemperance; liberal from meer compaffion or a view to pub- lic applaufe; juft, for fear of human punifliment and fhame. But, at the fame SERMON VII. 169 fame time, feeing all men have their failings, they, not diftinguifhing be- tween failings and vices, live very con- tented and eafy in wicked habits more agreeable to their tafte and com- plexion. Alas ! this too is a falfe con- fidence. Whofoever ufes proper re- flection muft know, that nothing under univerfal obedience anfwers the purpo- fes of law. THE chriftian lives as perfectly as he can; he endeavours to improve upon himfelf in the regular ufe of the means of grace appointed by Chrift. Thus, having an all-fufficient facrifice to rely upon, his repentance has the merit of innocence, his fincerity the merit of per- fection. His confcience has nothing to upbraid him with : he lives as well as he can. His infirmities give him no anxiety : the author of his falvation has promifed to purify him to that holinefs, which GOD can view without abhor- rence, .He is difquieted with no doubts, diftreffed i;o SERMON VII. diftrefled with no fears, under a fenfe of errors againft clear knowledge : GOD has given him his exprefs promife of accepting his imperfect fincere fervices. He is afflidted by no evils : evils he knows are for his moral improvement, and his Divine pattern, his Saviour, has taught him to bear the evils of the world with patience, to defpife its idle glare with magnanimity, and to go about doing good, in dependence upon a fu- ture reward. III. MEN know not what they fay, when they talk of leading good and comfortable lives in defiance or in ne- glecT: of the graces of the chriftian co- venant. Though the heathens, though the well-difpofed, I mould fay, among them, enjoy the general mercies of re- demption -, yet the cafe is very diffe- rent with us in our prefent circumftan- ces. The unconfcious unreflecting beafts of the field, for inftance, enjoy the light SERMON VII. 171 light and heat of the fun as well as man. Pray tell me, is it fenfe to fay, that man owes no acknowledgments to GOD for thefe natural bleffings, becaufe the lower creatures enjoy them in common with him ? Certainly he does : the power of tracing out the author in his works places man in a peculiar fituati- on. In the fame manner, Chrift en- lightens every creature in the moral world : the heathen knows not the author of the powers he enjoys ; but he lives up to them as well as he can and is accepted. How can this exempt you from proper acts of gratitude and obedience; when you have the means of knowing and acknowledging the real author of this common falvation ?* THE *!F Chrift be indeed the the mediator between Gon and man, if he be indeed our Lord, our Saviour, and our Gob, no one can fay, what may follow, not only the obftinate but the carelefs difregard of him, in thofe high relations. And, if mankind are corrupted and depraved i 7 2 SERMON VII. THE full truth is, the whole world is in a ftate of condemnation : we are re- ftored from this ftate, by the mediation of Chrift : the terms are living up to the portion of light we really enjoy. Reafon and traditional religion is the heathen's rule : the written word and the ordinances of the chriftian church is ours. If we rejecl: the terms, we return to our old footing, we fink again into our original ftate of condemnation. " BUT there is (men of a loofer turn " tell us) a hardmip in this ; the Gof- " pel, fo far from being more indul- " gent, depraved in their moral charader, and fo are unfit for that ftate, which Chrift is gone to prepare for his difci- ples, and if the afliftance of GOD'S fpirit be neceflary to renew their nature in the degree neceflary to their being qualified for that ftate, all which is implied in the exprefs but figurative declaration, except a man be born of the fpirit he cannot enter into the kingdom of God, fuppofing this, is it poffible, any ferious perfon can think it a flight matter, whether or no, he makes ufe of the means exprefsly commanded by GOD, for obtaining this divine afliftance ? Bp. Butler's Anal. 8vo. p. 262. SERMON VII. 173 " gent, calls us to ftri&er and more ex- " alted degrees of virtue." It is true. But there are greater rewards to recom- penfe, greater means to perfect, our obe- dience. " But you would choofe (you " reply) to be faved in your own way; " lefs glory hereafter and a loofer mora- " lity here beft fuits your tafte." But GOD has a right to difpenfe his mercies on his own terms; and the exprefs terms are faith in Jefus Chrift, and a compliance with his outward appoint- ments and inftruments of grace. THERE is no doubt, but heathens are entitled to a happinefs fuitable to their progrefs in a good and virtuous life; but this acquits not fuch, as con- tinue heathens, amidft the light and advantages of revelation. CORNELIUS, the Roman centurion, was a juft man, and one that feared God, and of good report among all the nation of the Jews. Ads, x. 22. A decent fort of character you muft allow. He was I7 4 SERMON VII. juft , here is all the morality you value yourfelf upon. : he fully difcharged, as it feems, the feveral focial duties -, you hardly carry your pretenfions fo far. But he goes farther : be was one 'who J eared God. You can hardly give piety, a place in your fcheme of morals : but he thought more rationally ; he thought religious gratitude to the author of his being and faculties as much a duty as kindnefs and juftice to his fellow-crea- tures. Nay, he went farther ftill : he ivas of good report among the Jews., a nation remarkably exact in their religi- ous fervices; even amongft thefe he was exemplary, he 'was of good report among all the nation of the Jews. What wanted fuch a man to perfect his cha- racter ? Was not his fincerity fufficient to entitle him to Divine acceptance ? Yes, the apoille himfelf, v. 35. allows it; in every nation^ fays he, he that feareth God and worketh right eoufnefs is accepted of him. And yet ftill, this man wanted SERMON VII. 175 wanted fomething : he lived within the reach of higher privileges and bleff- ings. His fincerity and goodnefs of temper prepared him ; GOD vouchfafed him the means ; and he afcended from moral to chriflian perfection. He ivus baptized in the name of the Lord. THE firft conftituent part of a chrif- tian life are virtuous morals : this is that good foil where the feed can only grow. Gofpel profeffion and heathen manners is the greateft of contradictions. If (in were not effentially inconfiftent with happinefs, Chriil had not lived and died and fuffered to atone for fin. THE fecond is, to practice morals, upon the principles^ and according to the injlitutions, eftablifhed by Chrift, the author of our falvation. Were this not the cafe, the virtuous heathen, juft mentioned, was fufficiently perfect be- fore his call ; St. Paul as great a faint, when he perfecuted, as when he preach* ed, the gofpel; Bethfaida, Chorazin, and 176 SERMON VIL and other Jewifh cities merited not the feverer judgments threatened them by our Saviour for rejecting the mighty works done among them ; nor had we heard fuch a declaration to the world in gene- ral as the following, be that believetb and is baptized, ft all be faved ; but he, that betievetb not, fhall be damned. Mark, xvi. 16. THE third is to comply with the in- ftitutions of religion, according to the eftablimed modes of particular vifible churches, where there is nothing diredlly finful and unfcriptural in the terms of communion. By this means, we mail at once guard againft the encroachments of error, and join the peaceful temper of the citizen to chriftian virtues. Though the kingdom of Chrift is not of this world, though it has a miniftry and ordinances of higher original and ap- pointment, yet it came not to difturb the repofe of the earth in unneceffary indifferent cafes, IT SERMON VII. 177 IT is indeed ever to be wiflied, that a fpirit of enquiry may be kept up in, the world. The interefts of truth re- quire it : in a fupine unenquiring ftate, mankind might fink into, and fall afleep under, the grofleft errors. Enquiry will produce difference of fentiments, fometimes eager and violent contentions* And this brings on a neceffity for a fpi- rit of mutual charity, forbearance, and toleration. * BUT under thefe unhappy circum- ftances, he certainly choofes the better part, who confults the peace and order of the chriftian ftate where he lives. Parties and divifions naturally engender ilrifes, jealoufies, and doubtful difputations. No good man, without fome valuable end in view, ever encouraged or fomented M this *SEEBp. Warburton's Alliance lefween church and fiate, where the refpeftive rights of the church and of civil fociety are reconciled with fuch folidity and preci- fwn ; that, I think, it never has, nor can be refuted. 178 SERMON VII. this neceftary evil, this honour and dif- grace of human nature, this moral hur- ricane, which, though it purifies the air, yet marks its courfe with mifchief and devaftation. BUT to return to our firfl point, which is of general and acknowledged importance. To be a chriftian is ne- ceflary to falvation. Eternal life is the gift of GOD through Jefus Chrift : by his religion it is to be obtained j and the prefages and faint hopes, which he gives us in nature, tend to lead us to this great and ultimate good. WHAT is there here below, to in- terfere with this noble purfuit ? We are here in a world of vanity : many things tempt us, but nothing fills, and fatisfies our defires. After ranfackin'g every earthly good, the fever of paffion being once over, we find nothing but vexation, diftafle, and difappointment. Our defire after happinefs is eager, ardent, and infatiable. To fatisfy it, we SERMON VII. 179 we plunge in the muddy ftream of fen- fual delights, we feek honour after ho- nour, add lands to lands, and pile up wealth without meafure. In vain : the deiire ftill burns unfatisfied, and ftill finds fomething in thefe, inadequate to its tafte and capacity. We vary and diverfify our purfuits : the fame empti- nefs and diftafte purfues us. At laft we are obliged to fit down weary and ex- haufted, chagrined and difappointed, and have but one poor maxim to confole us, that all human purfuits are equally vain. A few wifer men, in the expe- rience of grey hairs, fall a moralizing, and difcourage the riling generation from following the mad example. But this too is in vain : the rifing generati- on have their patfions, and will have the furer inftru&ion of their own expe- rience. They renew the chace ; until at laft too they are tired, and find, when it is too late, that the decay of pafiion, which brings on grey hairs, is M 2 the i8o SERMON VII. the feafon of true wifdom and reflection. Thus the circle of folly goes on -, and, while generation is improving upon ge- neration in other things, here all run on in one fervile track, which all find equally delufive. FOR my part, I am no enemy to the inftructions of nature : they lead to the Gofpel : nature, disfigured as it is by fin, has not wholly loft her happier tendencies. Follow her here, and {he will lead you to everlafling life. She here tells us that we are in an orphan ftate, banifhed from our true happinefs. You fee our emblem in the young of animals, fnatched away from parental tendernefs. They miftake, in the blind direction ofinftincl, every kind courteous object for their parent ; they folicit from it the natural debt of relief. Thus we, under the bias of corruption, court happinefs in things around us. Let us learn from the difappointment, which we univerfally find here, that there SERMON VII. 181 there is, however, a true happinefs re- ferved for us in another ftate, as every real inftindt has its proper object. IF we do this, we fhall adt as be- comes us : nature will lead us to reli- gion, which promifes and enfures to us a perfect happinefs ; a happinefs, ade- quate to our defires, for it is the gift of him, in ivhofe prefence there is FULLNESS of joy > and commenfurate with our du- ration, for at his right hand there are pleafures FOR EVERMORE. M i SER- SERMON VIII. The Scripture Dotrine of Repentance. SERMON VIII. EZEK. xviii. 27. WHEN THE WICKED MAN TURNETH AWAY FROM HIS WICKEDNESS THAT HE HATH COMMITTED, AND DOETH THAT WHICH IS LAWFUL AND RIGHT, HE SHALL SAVE HIS SOUL ALIVE. IN contemplating human nature, there are two things, which muftflrike every man of common reflection. There are, we fee, certain general laws of virtue, which are neceffary to the happinefs and perfection of moral creatures ; and there 186 SERMON VIII. there are infirmities in man, which render him incapable of a ftrict and pro- per obedience. Here arifes a ftrange repugnance. We all allow, it would be better for the world, if we were uni- verfally humane, fmcere, and upright -, under the benign influence of fuch tem- pers, earth would become a fort of paradife. We can fuppofe too, that if man be deftined for an intellectual hap- pinefs, the practice of brutifh lufts muft be inconlirlent with it. AND yet in fact we fee that a great part of mankind are actuated by favage, wild, and extravagant paflions. Here, I fay, there arifes a ftrange repugnance. Are the laws of virtue to be ftrictly en- forced ? no fleiii could then be faved. Is an univerfal indulgence to be granted to difobedience ? the laws of virtue might then as well have not been made *t all. REVEALED religion (for repentance js the peculiar doctrine of revelation) provides SERMON VIII. 187 provides a remedy. It provides alike for the unerring purity of law, and the infirmity of man. The finner is always at liberty to return to his duty, pro- vided be really turnetb away from his wickednefs, and actually doeth that which is lawful and right : he then, according to the mild terms of revealed knowledge, anfwers in a great meafure the purpofes of his creation. The deift prefumptu- oufly imagines indeed, that his reafon tells him as much. I fliall not difpute it with him. But I had rather have ew^exprefs promife to thepurpofe, from the GOD, to whom I am accountable ; than ten thoufand plaufible conjectures ; and farther no human reafon carries any creature. A deep fenfe of having of- fended a worthy friend is not the affec- tion I owed him; a fenfe of having violated the laws of one's country, is not juftice; nor is a courfe ofphyfkk real health. REPENTANCE is not innocence i but, 188 SERMON VIII. but, as a means of leading erring crea- tures back to original obedience, it is a comfortable privilege It is to be em- braced with joy It is a call of crimi- nals from a flate of condemnation it is a reftoration from ficknefs to health, from death to life, from mifery to ever- lafting happiness. To neglect it is to neglect the necefTary inflrument of our falvation. I. As religion has been one and the fame under all difpenfations, with fome flight variety of forms; I fhall jufl fhow, how this duty flood under the Mofaic ceconomy ; and then, as our principal concern lies with the gofpel, I fhall mow more at large, how it flands now with us under the fuperior ad- vantages of chriflian light and know- ledge. IT requires no proof, that circumci- fion was the indifpenfable rite of admif- fion into the privileges of the Jewim church ; SERMON VIII. 189 church ; and yet, from the very be- ginning, we fee that the members of this church were taught to place the fole merit and efficacy of it in internal graces. Mofes himfelf, the inftitutor of it, points out this moral tendency. CIRCUMCISE therefore, fays he, tbefore~ Jkin of YOUR HEART and be no more STIFF-NECKED. Deut. x. 16. And the Lord thy God will CIRCUMCISE thine HEART, and the heart of thy feed, TO LOVE THE LORD thy God with all thine heart and with all thy foul. xxx. 6. THE prophets abound with precepts of this kind : Circumcife yourfelves to the Lord, and take away the forejkin of your heart, ye men of Judah and inhabitants of Jeru fa/em, left my fury come forth like fire and burn-, that none can quench it, becaufe of the e r oil of your doings. Jer. iv. 4. WHAT circumcifion began, the va- rious forms of facnfices were meant to perfect, by virtue of that one great fa- crifices, 190 SERMON VIII. crifice, which alone gives merit to all human fervices. Thefe facrifices were required ; though at the fame time it as the laver of regeneration, though it takes away the old man, which is corrupt according to the de- ceitful lufts, yet does not diveft us of our paffions -, the cafe of the chriftian would ftill be hard, if he were precluded from the hopes of future indulgence, and tied up to the rigid terms of a finlefs obedience. THE gofpel lays us under no fuch difficulties. Here another privilege, which may be called a fecond fort of repentance, comes in to our relief. For when the chriftian comes to years of difcretion, and is able to judge of thofe principles, which the excellent inilitution of infant baptifm obliged the guardians of his childhood to form his growing mind with, he is then called upon, in the office of confirmation, to N confider 194 SERMON VIII. confider the end and purpofe of his crea- tion. Prepared before, by a pious courfe of education, he knows this end to be the falvation of his better nature. He enters into life, with this purpofe full in view. Senfible of his own weaknefs, and of the great multitude of worldly temptations, he walks on with caution -, he has a guard upon his actions -, he re- views his conduct, and calls his ways frequently to remembrance. Where he falls, he rifes again and forms better refolutions. IN fhort, by calling in the moral aids of reflection, and the fpiritual aids of religion, he is ever endeavouring to make higher and higher proficiency in the pro- per bufinefs of a reafonable creature. The GOD of all mercy andgoodnefs looks down, with approbation, upon his well- meant generous efforts, and, in his or- dinances, feals his pardon, afiifts his weaknefs, and gives him comfort and confidence in his Hate. SUCH SERMON VIII. i 95 SUCH are the privileges, which the gofpel gives us under the idea of re- pentance. The firft, you fee, is but an introdu&ory duty, calculated only, by the forgivenefs of former fins, to lay men under new obligations of living virtuous and holy lives. The fecond is a certain modeft fenfe of our own weak- nefs, ever inclining us to co-operate with the various means of grace, given us by our Maker, to remove and aflift the defects of nature. IT is poffible indeed, that there may be people, even in a chriftian country, who live in a total ignorance of the Gofpel Pretenfions, who have grown up in the practice of grofs corruptions without any opportunity of knowing better, or attending to the calls and motives of repentance. But this cafe refolves itfelf into the two foregoing principles. While they live thefe im- moral lives, they are but mere heathens ; and, when they happen to fee their N 2 danger 196 SERMON VIII. danger and repent with proper fincerity, they are then, juft what the heathens and Jews of old were upon their firft admhTion into the church ; they have juft begun to be chriftians, and no more. If they live long enough to bring forth the proper fruits of repentance ; they are then advanced fome degrees in the chriftian life, and in the next ftate (where the degrees of glory and happi- nefs are various) they will be rewarded juft in proportion to their growth in grace. THE Gofpel knows no other prepa- rative or qualification for eternal hap- pinefs, but innocence of manners. Every one, that nameth the name of Chrift, mujl depart from iniquity, ii. Tim. ii. 19. i. e. he cannot otherwife be a real living member of the chriftian church here on earth. * And without holinefs no * THERE is a feeming contradi&ion in all difcourfes upon this fubjeft. A few words, though they cannot put SERMON VIII. no one fhall fee the Lord. Heb. xii. 14. i. e. no one can be a partaker of the church triumphant in a better ftate. WE put the do&rine beyond the poffibility of cavil, yet will ferve to render it fufficiently clear to every reader of common underftanding and candour. ALL men muft be confidered as being in fome one of thefe three dates, in a capacity of virtue ; in the aftuat prattice of it ; or in a ftate of reward. This obliges us to diftinguifh the general word church into three kinds, the church facilis defcenfus Averni ; Noftes atque dies patet atri janua Ditis : Sed revocare gradum, fuperafque evadere ad auras, Hoc opus, hie labor eft : pauci, quos zequus amavit Jupiter, aut ardens evexit ad aethera virtus, Dis geniti, potuere" . VIRG. 6. 126. 220 S E R M O N IX. guilt of all tranfgreffions -, but to in- dulge and pra&ife fin with the hopes of exerciling fuch a fmcere and true re- pentance, as is really acceptable, is a de- lufion of the moft fatal confequence to mankind. For this notion fuppofes that a man has a command of things, which lie totally out of his own power; that he can afcertain his life, and the degrees of mifchief, which his vices occafion ; that he can command his refolutions; and claim the affiftance of Divine grace when he pleafes. All thefe are wild fuppofitions. For life is uncertain the mifchievous confequences of feveral vices hard to be repaired human refo- lutions grow every day weaker by ill ha- bits and Divine grace can only co-ope- rate with, and not force, our wills. I. BOAST not thyfelf of the morrow, (fays the wife man) for thou knoweft not what the morrow Jh all bring forth. Yet the finner, as if times and feafons and accidents SERMON IX. 221 accidents were under his controul, thinks and talks deliberately of repent- ing hereafter in fome diftant period when he knows not, and is not yet at leifure to determine at fome unaffign- able time, when he has more leifure and inclination and in the mean while fits down with much comfort and com- pofure in the indulgence of his favourite fins. Unhappy man! how can you put this palpable cheat upon yourfelf ? Nothing is more uncertain than hu- man life. It is a bubble liable to be broken by the flighted: breath. Death lurks in our very frame : the .very air we breathe, the food we take in for our fupport, carry along with them the feeds of our diffolution. A thoufand dangers furround us : the leaft of them is fufficient to deilroy us : the Providence of him, whom you are affronting by your delays, is the caufe of your fafety and prefervation. Let him withdraw his influ- 222 S E R M O N IX. influence -, and inftantly every vital mo- tion flops, and your life and purpofes are gone together : the fmalleft infedt, the flighted ftroke of things about you, is fufficient to bring about this fatal event. In the midft of life we are in death > health itfelf in exccfs is often our deftrudtion. Look around you, and tell me, what it is you place your confidence upon ? Youth is no fecu- rity -, for the young and old die alike : power is no protection ; for death ar- refts the monarch amidft his guards : greatnefs is no defence - y for it vifits a- like the cottage and palace. You eat to fupport life, that often terminates in a furfeit. You labour in your daily bufinefs This often overheats you, and a firey fever enfues. Sleep tends to recruit nature but how many clofe their eyes in this world and open them in another ! WE are failing on a tempeftuous fea, in a frail bottom ; we fee thoufands foun- SERMON IX. 223 foundering unexpectedly around us, of all ftates, conditions and ages. If we cannot fee, that we are equally in danger, we are blind beyond expreffion. II. BUT, though we could afcertain the term of our lives, yet it is difficult, fometimes impoffible, to know the extent of themifchief occafioned by our fins. Now it is an acknowledged truth, that no repentance is complete without refti- tution. To repent fuppofes that we wifh the act undone, and we can never wifh this lincerely, without endeavouring to repair all its fatal confequences. Such offences indeed as relate only to GOD, are fufficiently rectified by fincere contri- tion and amendment. But thefe are few in comparifon of the number, which affect the peace and innocence of the world about us. It is not the mere tranfient act, that conftitutes an injury : they are the fatal confequences, which the action has upon your neighbour, that 224 S E R M O N IX. that conftitute its malignity; and, as long as the confequences continue un- repaired, the injury continues, and your repentance, whatever forrow or pain you feel upon the recollection of the act, is ftill defedive. THIS again being an acknowledged truth, lej us examine a few vicious cha- racters, and fee whether the act of repa- ration be fo eafy a thing as the finner thinks ; if he can be faid indeed to think upon a fubject, which he never ferioufly weighed in his whole life. SUPPOSE a man, who is not guilty of any vice of immediate ill influence on the world ; let him be honeft and fair in his dealings, a peaceable neighbour, a kind friend, an affectionate relation ; fuppofe at the fame time, (if it be poffi- ble) that fuch a man mould openly neg- lect or ridicule the inftitutions of reli- gion, or even encourage his weaker brethren by his example to think light- ly of them. Even this is an offence, which S E R M O N IX. 225 which cannot be repaired without much recollection and difficulty. Does this man know the number of thofe, whom he has perverted, whofe principles he has corrupted, whofe zeal he has de- ftroyed, whofe paffions he has inflamed, and fet loofe from the reftraints of re- ligion ? TAKE again a man, who, in the foolifh language of the world, is no body's enemy but bis own, the drunkard, I mean -, whofe vice is fuppofed to ter- minate in himfelf - 3 and let us fee what confequences, he has to rectify, in order to complete his repentance. Has he no friends or neighbours, who have a right to his unimpaired faculties ? Has he no children or wife, that muft be turned out to beg the bread of vagrant idlenefs, or to encreafe the burden, which the legal provilion brings upon the ihduftrious ? Has he no com- panions in his riots, whom his perfua- fion or example encourages ? Have P his 226 S E R M O N IX. Have his paffions, inflamed by liquor, never broke out into any exceffes, never ab ufed his friend, revealed his fecrets, or blackened his reputation ? Have none of the partakers of his tu- multuous fcenes been tranfported, in the heat of them, into any fuch ex- cefles ? Let the drunkard endeavour in fome fober hour to anfwer thefe queftions, and he will find a full repa- ration, a tafk already fvvoln perhaps be- yond his power. IMAGINE again the libertine, who makes it his bufinefs to corrupt female virtue. To win the confidence of a perfon by overtures of affection, to en- gage the partiality of a fond tender heart, to hold out the faireft pretenfi- ons of unabated paffion, and lafting fi- delity, and then, in fome fatal moment of unfufpicious fondnefs and innocent credulity, to take advantage of fleeping virtue and then bafe affaffin ! to caft her away, loft to fame, loft to the world, SERMON IX. 227 world, to her friends, and to herfelf-^- to be hifTed at and marked out with abhorrence to be deprived of an honeft and comfortable fettlement in the world nay, of common refuge and protec- tionobliged to end her days in pover- ty, irreclaimable prostitution, or an untimely impenitent death dreadful evils, horrid even in conception ! this is the crime of the libertine, which he calls gallantry, and the following of na- ture ; but what reafon muft call in moft cafes an irreparable crime, beyond the reach of reparation, that important, that eflential part of repentance. BUT if we proceed from hence to the more acknowledged characters of active vice, the unjuft fervant, the fraudulent dealer, the fecret thief or powerful op- preflbr, whofe plan of life is to thrive and live by injuftice ; here frauds and villanies appear, exceeding even the power of memory to recollect. IF therefore (that we may conclude P 2 this 228 S E R M O N IX. this head) reparation and reftitution be an eflential part of true repentance, where our fins aired focial life - y if moft of our fins have either directly or indi- rectly fuch a pernicious influence; and if, in a long progrefs, they accumulate and fwell into guilt beyond the reach of reparation, and even recollection ; it becomes every man, who has any feri- ous intention of faving himfelf, to flop immediately, before he brings himfelf into fuch inextricable difficulties, as he will wifh for worlds to be clear of, and yet muft wifh in vain. IIL BUT this forms not the worft part of a tinner's diftrefs. His moral powers grow every day weaker by iinful habits. SIN tends to render the heart cal- lous and infenfible to every good im- preffion. It darkens the judgment, perverts the affections, enflaves the will. It wears away the natural reflraints of fear S E R M O N IX. 229 fear and fhame; it blots out of the mind the diftincHons of right and wrong ; the imagination is ftained and polluted with vicious ideas, the paflions are in- flamed by a habit of commanding, and the reafon bafe and fervile from a habit of obedience. Evil habits, by thefe means, infenfibly take a firm hold of man j one ad: brings on another, repe- tition renders the adl familiar, famili- arity begets a confirmed habit, and habit grows into a fecond nature. The leopard, in the language of fcripture, can as foon change his fpots, as an inve- terate (inner, except in extraordi- nary cafes, change and alter the bent of a depraved difpofition. Like wounds in the body, unlefs timely prevented, fin fefters, corrupts, and mortifies by degrees, and difFufes its malignity over all the powers of the foul. AT the fame time, that our moral powers are decaying, temptations cqn- tinue the fame : the world will to mor- P 3 row 230 S E R M O N IX. row prefent the fame riches, the fame pleafures, and honours to enfnare us, as it does to day. Though the tempta- tions of youth decreafe, the temptations of manhood and age continue. Though appetites fubfide and cool by time, the inclination may ftill furvive ; the wimes of a corrupt heart may ftill encreafe the guilt amidft the impotence of finking nature. For as refraining from fin through mere fear is not genuine virtue, fo ceafing from fin from want of ability or opportunity is not repentance. A MAN will never repent, if he means to wait, till there be no temptations. While he amufes himfelf with one idle hope after another of certain better op- portunities hereafter; life wears away, and the man is butjuft where he was before. To morrow he will repent, and, in the mean time thinks, he may fafely fin to day : to morrow comes, and he fins again. To morrow he will be more refolute, and SERMON IX. 231 and certainly amend. That day alfo comes, and finds him as much unre- folved and unprepared. Trained on thus by a fuccefiion of delations, he is in his firft ftate perpetually refolving, and perpetually finning, until at laft habit rivets on its chains, and death comes like an armed man, and feizes him unprepared. GOOD GOD ! what a wretched crea- ture is an habitual {inner ! What can be conceived more melancholy, than fuch a fight a reafonable creature, de- figned for the fellowship of angels, without one tafte or relim but for the clog of matter he carries about him in common with the beafts of the field ! Attempting to leave his fins, but drawn by a fort of neceflity to commit what he abhors ? Attempting to make his peace with GOD, but incapable of one feeling or fentiment towards him, but the mere fear of his vengeance ! Burn- ing in a fever, or ftupified with pains, P 4 which 232 SERMON IX. which deprive him of all memory, all reflection, and all his reafon ! and going to meet that Being, to whom he owed the fervice of his whole life, in this un- prepared corrupted ftate ! THIS is the tendency of all fin : to prevent it our refolution fhould be im- mediate. Begin in youth, and the way of virtue becomes fmooth, eafy, and delightful. The impetuous impulfe of pafiion may now and then drive you out of your courfe : yet reflection and Divine grace, which never deferts the well-difpofed, will bring you again in- to the right track. Or, if you have been fo unhappy as to have fallen into any bad habits, confider, that you have loft too much time already, your danger is encreafing; you may furvive the powers of repentance, and fin on till death conveys you unprepared before your Judge. IV, SERMON IX. 2 33 IV. BUT if the finner will ftill per- fuade himfelf, in fpite of reafon and experience which are fo much againft him, that he is fufficiently fure of his moral powers ; there is a further thing to be confidered by him : the neceffity of Divine grace in the work of repent- ance and regeneration. IT were happy for the world, if, ac- cording to the doctrine which is revived of late,* and fpreads with the ulual contagion *ONB of the ftrongeft texts of fcrlpture, urged for the doftrine of irrefijtible grace is that of St. John. Except a man be lorn of water and of the fpirit, he cannot enter into the kingdom of God. That which is born of the fejh is fisjb, and that which is born of the fpirit is fpirit. Marvel not that I faid unto thce, ye muft be botn again* The wind bloweth where it lijieth, and thou hearejt the found thereof, but can/} not tell 'whence it cometb, and whither it goeth : fo is every one that is born of the fpirit. John, Hi. 5 8. i . To be born of water is a Jewilh phrafe, denoting baptifm by water, as Mr. Selden and Dr. Lightfoot, two of the greateft matters of Jewiih learning, acquaint us, 234 S E R M O N IX. contagion of enthufiafm, among the ignorant and illiterate, the grace of GOD did a<5l in ftrong and irrefiftible impulf- es on the human mind. WERE us. See Dr. Hammond and Whitby on the place. The antient commentators, as Dr. Lightfoot alfo informs us, univerfally underftood the prefent paffage in this fenfe. The firft perfon, who underftood it othervvife, was Calvin, and he has been fmce followed by fuch re- formers, as knew not, how to deftroy the extravagant pretenfions of the church of Rome, without fubverting all church difcipline and order at the fame time. It is only to be lamented, that the excellent Grotius, though he acknowledges an allufion in the words to the in- fthution of baptifm, yet mould lend his authority to the new fangled unnatural interpretation. I SHALL content myfelf at prefent with faying, that what he alledges in fupport of it, really makes againft it. He fays, it is an Hendyadis, like Mat. iii. 1 1 . But as that expreffion, he Jhall baptize you with the Holy Ghojl and 'with fire, fignifies, he mail baptize you with the fpirit under the real appearance of fire, Als, ii. 3. So, by parity of reafon, being born of water and the fpirit, may at leaft imply an operation of the fpirit by the ele- ment of water, as an inftrument or vifible fign of conveyance. He fays further, that the fpirit is repre- fented under the metaphor of --water in fcripture. It is fo, John, vii. 37, But we muft obferve, that our Sa- viour S E R M O N IX. 235 WERE the cafe fo, he, who willetb not the death of any firmer, would cer- tainly make us univerfally virtuous and happy viour in all his parables, where he meant to be under- ftood by his hearers, borrowed the metaphor from fome obvious fadi or immediate occurrence that led them to the fecret fenfe. It was fo here. It was the cuftom upon the day here mentioned to fetch water from Siloam as a drink-ofteiing to GOD ; and this furnifhed him with the happieft of allufions. But there is nothing to give water a figurative fenfe in the above place. There are many pofitive arguments in favour of the ancient interpretation, if this were a proper place for them. But it is a fufficlent defence of an eftablifhed opinion, to re- fute the objections againft it, 2. THE fimilitude of wind has not the leaft reference to the/or, with which this agent operates. FOR what purpofe, pray, was the limilitude introduced by our Saviour ? It was to clear up fome point, which furprized Nicodemus. And what was that ? our Saviour himfelf tells us, marvel not that I faid unto tbee, ye mujl be born again. It was not Nicodemus's doubt whether the fpirit afted in an irrefijiible manner or not in this re- novatiori : his doubt was, whether there were any Jpiritual change at all. NICODEMUS, ufed to the outward pomp of Jewim ceremonies, could not raife his mind to the apprehenfi- on of this fublime doftrine. The fimile is adapted to his 236 S E R M O N IX. happy in every ftage of our exiftence. But fuch is not the conftitution of Di- vine wifdom. Grace only co-operates with his weaknefs. " As the wind is in itfelf invijtblt (** ff one feeing whence it comet h, and whither it goetbjand. yet '* produces fenjtble and great effe&s, fo a fpiritual prin- " ciple (though invifiblc) may produce fenfible effe&s " in the moral world." The fimile illuftrates the reality of the principle not the manner of its operation, 3. BUT if being born of nuater was a Jewifh phrafe, denoting baptifm, how could Nicodemus marvel? Our Saviour mail anfwer this too: Jrt thou a mafter of If- rael, and knoweft not THESE THINGS ? i. e. " my " do&rine, as I faid before, is this : A true dif- " ciple muft become a new creature; he rnufl be ' admitted into the covenant of grace by baptifm, re- " nouncing his former fins, prejudices, and all world- * ly lufts, and live agreeably to the conditions of this " covenant under the condudl of the Holy Spirit. And *' do you, a Jewifh doctor, wonder at THESE THINGS? " Have you not TWO THINGS, which ought to lead ' you into my meaning ? Do you not yourfelves make " profelytes by warning them with water, and count " them mw-born perfons ? .And have you not pro- ' phets, who have foretold, that GOD will plentifully " communicate the fpirit in the days of the Meflias for ' the inftruftion and improvement of mankind ?" S E R M O N IX. 237 with human will : it ftrengthens, en- lightens, and improves, but does not over-rule, our powers. THE doctrine of grace, as I take it, is a myftery : but we may as well doubt of the ufefulnefs of light and heat in the animal world, as of the reality of fpiritual influences in the moral. The great difficulty is, to reconcile the ope- rations of grace with the freedom of will, a principle, univerfally acknow- ledged effential to moral agency. Pray, tell me, you ! that think this difficulty a fufficient reafonfor rejecting the fcrip- ture account of grace, how do you re- concile the fpontaneity of your animal functions with the invigorating influ- ences of heat and light ? You feel yourfelf, to be fure, matter of your own bodily actions; you really walk, and move, at your full liberty. And yet, when your members are grown unfit to retain, affimilate, and exert the vital heat, death is the inevitable confe- 238 S E R M O N IX. confequence ; when your organ of fight is gone, the common luminary mines upon you in vain j you are blind, and dead, and fenfelefs amidft the general comfort of things around you. Now I defire no greater degree of faith from you with regard to grace. If any man, fays the fcripture, have not the fpirit of Chrift, be is none of his. Rom. viii. 7. This fpirit is in the mo- ral, what the fun is in the natural world : it is the fountain of intellectual light and heat : our faculties live and move and aft in its influence : from it all holy dejires, all good counfels, and alljuft works do proceed. It leaves us free, but is ne- ceflary to our fpiritual life. Beware then, left, as the fun cherimes only thofe creatures, whofe organs are adapt- ed to receive his friendly impulfes, you may become fo blind and dead in tref- fajjes and Jins, that the grace of GOD itfelf cannot operate upon you, and awake SERMON IX. 239 awake one generous fentiment in that inanimate boibm of yours. THE grace of GOD requires the co- operation of man in the various inftru- mental aids of moral difcipline. It is the univerfal language of fcripture, which authorizes us to reprefent the fpirit under the fimilitude of fire. Quench not thefpirit. i. Thef. v. 19. Stir up the gift of God which is in thee by the putting on of my hands, ii. Tim. i. 6. Work out your fahation with fear and trembling -, jor it is God which worketh in you to will and do ofhisgoodpleafure. Phil. ii. 13, 14. Thefe texts (and many more might be adduced) plainly point out the fpirit as the principle of fandtification ; and yet at the fame time fuppofe that the ap- plication belongs to our freedom, elfe the precepts would be but empty founds. They refer to the univerfal rule of GOD'S proceeding in moral cafes : He, that hath, i. e. he that really hath, or exer- cifeth what he hath, to himjlwll be given ; and 240 S E R M O N IX. and be, that bath not, from him ft all be taken away, even that lufrch he hath. Mark, iv. 25. IT is difficult, uncharitable, and, for aught I know, blafphemy, for any mor- tal, amidft our prefent ignorance, to fix the precife limits of final obduracy. But we know enough from experience to believe the poffibility of the fad:. LOOK at a debauchee in the decline of life his hand makes, his knees tot- ter, his ilrength is almoft gone and yet that poor remaining ftrength piti- able wretch ! ferves only to carry him to the old fcenes of his debauchery. The decay of conftitution leffons not his corruption. Filthy thoughts have taken poffeffion of his imagination. His foul has no relifh for any thing rational, ge- nerous, and virtuous. He thinks of nothing, he talks of nothing, but of fenfual things. He diabolically em- ploys his reafon, to ftretch his paffions beyond nature -, and then turning tutor in SERMON IX. 241 in vice, he admires, applauds, and teaches thofe practices he can no longer enjoy. OR look at a (inner, fuddenly arreft- ed, in his wicked career, by fome unexpected illnefs. See him fcretched upon his fick-bed, and you are amazed at the alteration in the man You are tempted to think, that he is quite be- come a new creature you hear prayers becoming the fervour of a faint; you. hear the paflionate proteftations, the firm vows and refolves of a repenting Peter Behold the effect: it pleafes GOD to make one trial more of him the diforder takes a favourable turn, health revives, his fpirits rekindle, old objects prefent themfelves again ; and what is the confequence ? I leave you to judge from the fmall number, that prove real penitents upon their re- turn into the world. TAKE laftly an inftance from fome victim of public juftice. This man has C had 242 SERMON IX. had an opportunity of converting long with himfelf in the folitude of confine- ment : fome friendly minifter of religion has affifted his devotion : he prays, he beats his breaft, he lifts up his eyes to heaven j he thinks too that he repents. He encreafes and multiplies thefe ex- preffions of repentance, as he is led to the place of punilhment. His pious demeanour raifes even your companion. You wifh to fee fuch a reformed man pardoned and reftored to the communi- ty. Suppofe him then given to your wifhes, reftored from death inftant death, ading upon him in its ftrongeft impreffions and you will find him ref- tored " only* that he may again take " up *DEAN Swift has given us the moft natural pi&ure of abandoned life, in the laft dying words of Ebenezer Ellifton. " I CAN, (fays he, in that man's character,) I can ' fay farther from my own knowledge, that two of my ** fraternity, after they had been hanged, and wonder- " folly S E R M O N IX. 243 " up his old trade again, his evil habits " are fo rooted in him, and he is grown " fo unfit for any other kind of employ- " ment." I MEAN not to difcourage the out- ward means and expreffions of repent- ance : but certainly thefe reprefentati- ons, taken as you muft know from real life, tend to mow the danger of trifling with grace, the neceflary inftrument of falvation. It is ever ready, to be fure, to affift our endeavours. But we muft remember that the fpirit of GOD doth not always ftrive with man : thofe, whom it cannot reform, it leaves to the bias of their natural corruptions. There 5 are certain ftates and difpofitions of the Qjz heart, fully came to life, and made their efcapes, as it fometimes happens, proved afterwards the wickedeft * rogues I ever knew, and fo continued until they were hanged again for good and all ; and yet they had the* c impudence at both times they went to the gallows, to finite their tooafts, and lift up their eyes to heaven 1 all the way." 244 S E R M O N IX. heart, inconfiftent with its foft im- proving influences. IT is often feen, indeed, to awaken even the thoughtlefs far-gone finner in fome particular ferious feafons, under the judgments and vifitations of GOD. Where this efFecl: begins at the heart, where it is permanent, where it leads a man to the difcipline of religion, and brings forth in him the meet fruits of repentance -, it is happy with him, he will be rewarded according to his profi- ciency in the fpiritual life. But happi- er far is he, who from the very begin- ning of life forms and keeps up this ac- quaintance with the principle of holi- nefs, in the regular ufe of the appointed methods and channels of its convey- ance. THUS, you fee, the delaying of re- pentance proceeds upon four abfurd fuppofitions. It fuppofes we have a command over our life, whereas nothing is more uncertain it fuppofes we can calculate S E R M O N IX. 245 calculate and repair the mifchief of our fins 3 whereas this grows foon beyond the power of the deliberate finner it fup- pofes, we have a command of our refo- lutions and Divine grace, whereas every day more and more weakens our refo- lutions, and unfits us for the influences both of preventing and affifting grace. THE true meaning of all the finner's excufes is plainly this, he wants inclinati- on to repent. Only let him examine him- felf why does he propofe to repent to morrow, rather than to day ? It is (his confcience will honeftly tell him) be- caufe he is not willing at prefent to part with his fins. Well then : fince he plainly fees, that this difinclination muft encreafe upon him j is it not his bufi- nefs to begin immediately j as a mo- ment loft may be his deftrudtion ? Is it not the part of madnefs to defer a ne- cefTary 246 SERMON IX. eefTary work ?* Do we (land mivering upon the bank of a river, when death purfnes us behind, and one bold plunge fpeeds us over, out of the reach of dan- ger, to perfect fafety ? If you expeft the ftream to run by, you are miftaken : the current of temptation-)- ever flows before you, to obftrucl: your paflage. Away with thofe cowardly fears : one brave effort will break off your habits, and begin your falvation ; call m religious offices to your aid ; keep out of the way of fuch temptations, as have ufed to foil your refolution ; and you will find the work of falvation every day more and more perfected in you. THE *EccE, fugae medio fummls Amafenus abundans Spumabat ripis ; tantus fe nubibus imbtr Ruperat : ille, innare parans, infantis amore 'Tardatur, caroq', oneri timet At Metabus, magna propius jam urgente caterva, Dat fefe fluvio. Virg. ^En. 11. 547, &c. f RUSTICUS expeftat, dum defluat amnis ; at ille Labour, et labetur in omne volubilis avum. HOR. Epif. i, 2, 42, SERMON IX. 247 THE truth is, the real difficulties of religion are fo very fmall, that I muft consider deliberate tinners as proceeding in general upon unbelief. FOR what, in the name of GOD, is there of difficulty in true religion ? Does it deny the craving appetites of hunger and thirft ? No, the faint eats and drinks like other men ; religion forbids only intemperance. Does it deny the fo- cial appetites? No,itforbids only vagrant luft, it confecrates chafte pleafures with its bleffiing. Does it deny a provifion for ourfelves and families ? No, it allows, it commends, it enjoins honeft induftry as a virtue. Does it deny us the ufe of fpeech ? It condemns only the fhame- lefs abufes of it. Does it deny the pleafures of recreation and amufement ? No, in no cafe, but where they en- croach upon the offices of ufeful life of endanger our virtue. Does it bring ftiame and difhonour upon its votaries ? Qj. No, 248 S E R M O N IX. No, unafFe&ed piety cannot want its due honour and veneration. YES, religion allows every thing, that nature rationally can require. The libertine may freely drink waters of bis own cijlern, and find a truer happinefs than he ever knew before ; the epicure may exchange his riot for the moft ex- quifite luxury, the natural luxury of de- fires regulated and heightened by ufeful labour and fobriety ; the oppreiTor may grow fafely and comfortably great by that virtuous induftry, which maketh rich and bringeth no forrow with it. And the cafe is the fame in moft other inftances. NAY, the change, one mould think, is eafy: nature points it out : the terrors of the Lord enforce it. If ye live, fays the fcripture, after the fejh, ye Jhall die. Rom. viii. 13. Be not deceived : neither f ornica- tors, nor idolaters, nor adulterers, nor effemi- nate, nor thieves, nor covetous, nor drunk- ards, norrevilers, nor extortioners, flail in- herit SERMON IX. 249 her it the kingdom of God. i. Cor. vi. 9, 10. The fearful, and unbelieving* and the a- bominable, and murderers, and 'whore- mongers, and forcer ers, and idolaters, and all liars, Jhall have their part in the lake which burneth with fire and brimjlone. Rev. xxi. 8. Thefe words are daily read in our ears : finners hear them as well as others : they hear them without concern, and go on in their fins. THE power of habit, great as it is, is not fufficient to account for this, efpe- cially in the firft ftages. Surely there muft be fomething more at the bottom ; finners muft certainly think with them- felves, that GOD never intends to deal with mankind as he has threatened -, that a little cold phlegm, and caution, and referve with regard to the good things of the world, and tafting them fomewhat more freely and generoufly, cannot make fo great a difference in human fate. LET me ferioufly afk you were you going 250 S E R M O N IX. going to commit fome great wickednefs in the higheft eagernefs of kindled de- fire, were you, for inftance, upon the point of grafping fome vaft heap of wealth to which you had no right, and fome accident mould fuddenly wrap the houfe in flames about your ears > would you not inftantly fly for your life, leave your crime unperpetrated, and, in the fenfelefs torpor of fear, forget at once your paflion and the object of it ? Alas ! every deliberate fmner is in this ftate : the judgments of GOD are ready to arreft him; the judgments of him, who knows the nature of fin better than we, and has mercifully warned us of a mifery, which his goodnefs probably cannot avert. IT is now in your power to efcape this danger by an immediate repentance. Awake from your lethargy, and efcape for your life. Say not with the ftupid fluggard, a little more Jleep, a little more Jlumber, SERMON IX. Jlumber, a little more folding of the bands to Jleep : eternity depends upon your prefent virtue. Life is ebbing faft, the day of vifitation is drawing on 5 a thou- fand dangers furround you, every one of which is fufficient to precipitate it. If a courfe of virtue were not neceflary to your happinefs, he, you may be fure, ivbo willetb not the death of any creature, would have given you happi- nefs upon ealier terms ; he, who folli- cited you fo long with his grace in vain, will be obliged to reject you in thefe words, that at once declare and fix your fate Becaufe I have called and ye re- fufed, I have jlr etched out my hand t and no man regarded; but ye have fet at nought my counfel, and would none of my reproof: I alfo will laugh at your calami- ty, I will mock when your fear cometb. Prov. i. 24, 25, 26. GOD give us all grace, in this our day, fo to work out our falvation, that we may be prepared whenever he is pleafed 252 S E R M O N IX. plcafed to call for us ! With a mind thus fully at peace with him, how fafe- ly can we face the temptations of the bufy day, and how fecurely repofe our- felves amidft the perils and dangers of the night ! How happily are we armed againft all emergencies ! Cut off foon in this virtuous courfe, we are but tranfplanted fo much the fooner to a happier world ; if the time of trial con- tinues longer, and patience has a longer exercife ; a greater reward, a brighter crown of glory is ready to recompenfe ur encrealing virtue. SER- SERMON X. Of Faith. SERMON X. ii. COR. iv. 18* THE THINGS WHICH ARE SEEN ARE TEMPORAL; BUT THE THINGS WHICH ARE NOT SEEN, ARE ETER- NAL. ALL the temptations of fin arife from prefent objects ; and as faith in the diftant objects of religion is the moft effectual, if not the only, means of counterbalancing their influence; it is of the utmoft importance, to have right apprehenfions about this great funda- mental article. IT is a favourite notion with fome people. 256 S E R M O N X. people, that where myftery begins, re- ligion ends. If by myftery be meant what is commonly underftood by the term a fact, which, though we cannot conceive its particular manner of exift- ence, yet may be known to exift, and applied to valuable and important ufes ; it is certain, that without belief in myf- teries there can be no religion, no mo- rality, no focial commerce : all ufeful knowledge muft be at an end, and all the movements of active life muft ceafe their operation. I. IN order to form proper concepti- ons upon this fubject, it will be necef- fary to confider firft how the cafe ftands with regard to the maxims of prefent knowledge and action. EXPERIENCE, which mows, that our prefent knowledge is progreffive, open- ing and enlarging by degrees, prepares us to receive the myfteries of religion with the readieft affurance. Of all the things S E R M O N X. 257 things around us, we are obliged to learn the ufes, by a flow and gradual procefs ; and, in our higheft ftate of knowledge, we really know little of them, but their ufes and practical ap- plication. WE come into the world perfect blanks : we are wrapped up in total darknefs : the whole face of nature is one univerfal fcene of myfteries. The fond parent watches over us in this blind ftate, attends our opening fenfes, and by degrees acquaints us with the gene- ral diftinctions of things. Without this inftrudtion, we know not, what is innocent, and what is hurtful to us, what is food, and what is poifon, what fire or what water is, or what the firft neceflaries of life are. Here all things are myfteries to the child : and yet he grows and ftrengthens, he enjoys the ufes of every thing neceffary to his be- ing, as perfectly, as if he could by his own knowledge choofe the good and ef- R chew 258 S E R M O N X. chew the evil. By and by, his fenfes acquiring fome degree of vigor, he be- gins to obferve, and fpeak, and, with prattling curiolity, to enquire about what he fees and hears. Parental fond- nefs, pleafed with the fweet imperti- nence, inftructs his unfolding mind : he gets fome few principles to go upon : fuch myfteries, as relate to animal life, open gradually upon him, and now he keeps himfelf from fire and water and feeks his proper food under the direction of his own narrow conceptions. BUT as this tafk ceafes, new myfteries arife. He is now to be taught fuch ge- neral principles of moral good and evil, as are neceflary to focial life. Thefe too he mufl learn ; and he muft learn them as matter of cuftom, upon implicit faith.*' He -fapiem vitatu, qaidque petitu Sit melius, cart/as reddet tibi : mi fads eft, fi Traditum ab antijuis morem fervare, tuamque, Dum cuftodis eges, vitam famamque tueri Incolumem poffim. HOR, Sat. I. 4. 115. S E R M O N X. 259 He muft be taught, by little unmean- ing geftures, to pray to GOD, to dif- tinguifli his parents and others about him according to their feveral relations, before he enters into the reafons of theie actions. As he advances in ftrength and fta- ture, the wants of life enlarge and what does nature do for him here ? Does fhe voluntarily pour forth her tributary ftores for his fupport ? No, he muft work out his own fupport by labour and induftry. And here he muft be taught by others, and undergo a tedious courfe of difcipline to learn the art and myflery (as it is truly called) of fupporting him- felf in future life. And when he comes to acl: for himfelf, whatever profeffion he chufes, whatever courfe he follows, he muft truft his fuccefs for the tnoft part to faith, often to probable conjec- ture. He lives by the common ele- ments, whofe natures he cannot invefti- gate, he trufts to general maxims of R 2 conduct, 260 S E R M O N X. conduct, whofe truth he never tho- roughly examines. He ufes many ac- commodations in the intercourfe of com- merce, which come from men and places, which he never faw For ought he knows, the next cloaths he puts on may carry infection, and the next meat he eats may carry poifon along with it. As a merchant he entrufts his goods, as a traveller he entrufts his perfon, to foreign lands. But whether there be any fuch diftant places, is no point of clear certain knowledge : he muft impli- citly believe it upon the credit of others. IF he takes the track of fpeculative knowledge, he muft furrender up his mind to the direction of others ; if his body is difordered, he muft truft his life to the fkill of others j if he poflefies any thing, he muft depend upon the faith and afiiftance of others in a thoufand in- ftances. And whether in all thefe cafes he may find the ability and integrity, he expected, is a thing to be known only S E R M O N X. 261 only by experience, which often teaches when it is too late. BUT in the affairs of life, you will fay, we have a very great degree of af- furance, a moral certainty almoft, that men in general will not deceive us : it is the univerfal intereft to keep up the faith of focial commerce. I allow it I only want to mow, that faith is at the bottom of all human commerce; that is, fuch a faith, as, I {hall by and by fhow, we are capable of getting, with regard to Divine difcoveries. IN all matters of faith whatever, a man, if he pleafes, may difbelievej or adlatleaft, as if he diibelieves. There is no irrefiftible convidion, beyond the circle, t he very narrow circle, of intui- tion and perfonal knowledge. And if it be a juft principle, that every thing is incredible which we cannot under- ftand, the man acts a rational part, who difbelieves the exiftence of things and R 3 places, 2.62 S E R M O N X. places, which lie beyond the fphere of his own researches. THERE cannot be a more narrow, debating, or fallacious principle. The human faculties are in a flate of pro- greffion. When I was a child, fays St. Paul, Ifpake as a cbild t I underftood as a child, I thought as a child: but i^ben I became a man, I put away childijh things. i. Cor. xiii. 1 1. We rife by a flow and tedious procefs from infant ignorance into fome degrees of ufeful knowledge, and many of us into wide extended dif- coveries. And is the lamp of knowledge thus kindled and lighted up in every human breaft, with fo much painful in- duflry and affiduous toil, only to be extinguished at once in the (hadow of darknefs and of death ? No, we are taught, by what we know of ourfelves, to look forwards, and to expect that faculties fo important, and unfolding in fuch a regular manner, will receive higher improvements, and that new fcenes, SERMON X. 263 fcenes, to which we are at prefent ftrangers, will be opened to our enlarged perceptions ! That the myfteries of our manhood and improved years will be done away like the myfteries of our child- hood ! and human knowledge ripened into the maturity of angelical perfec- tion ! MYSTERY is a relative term : what is myftery to a child or a mechanic, is not fuch to a perfon of enlarged obfer- vation. If myfteries, as myjieries, are incredible, there is an end of all inftruc- tion, all practical knowledge. You have no bufinefs to inftruct your child ; for what he does not know is myftery. The common artifan has no bufinefs to aid his natural ftrength with machines of complicated conftrudion : for he knows nothing of the mechanical pow- ers, but their effects and ufes. A plain man has no bufinefs to aid his natural eye with glafles : for he knows nothing of the laws of refraction. The philofo- R 4 pher 264 S E R M O N X. pher has no bulinefs to believe, that the planets are vaft opake bodies, and that fome of them, which appear Jingle to the naked eye, are attended with a train of fatelites. His natural organ gives him no fuch intelligence : the artificial compofition of glafles, which enlarge his views, may pofftbly deceive him. A man has no bufinefs to be virtuous: be- caufe v/hat conftitutes the nature and efTence of virtue is to this day a difpute even amongft the learned. A man needs not worfhip GOD : for there are none of his attributes, which lie not far above our comprehenfion. II. SUCH abfurdities, as thefe, flow from eftablifhing the principle, that myfteries, as myfteries, are not credi- ble. The grounds of the error lie, as I conceive, in not diftinguiming aright in this matter. Whether fuch and fuch a pretended myftery be a real part of re- ligion is one thing, and whether myf- tery SERMON X. 265 , tery at all be credible, is another. The firft, under the conduct of a proper temper, is a fair and laudable enquiry : it is necefTary, amidft human weaknefs and corruption, to prevent the intro- duction of errors. But to deny the cre- dibility of myfteries, as myfteries, is the higheft contradiction to the common maxims of human life and knowledge. THE myfteries, which are contended for in religion, are exactly fimilar to thofe of life and nature. We are capa- ble of being afiured, that they ftand for things, which really are : we mall here- after in a maturer flage either understand them, or fee the reafons, why we can- not; and we can now in our prefent ftate of ignorance with regard to their nature, apply them to valuable and im- portant purpofes. IF this be the common method of life, why mould we not admit of it in religion ? THE manner, how the Divine being is 266 S E R M O N X. is privy to all our aftions and defigns is a myftery : no one has ever attempted to explain it without repenting of his rafhnefs in difgrace. Yet many clear principles lead to eftablifh the general truth. Are the practical ufes of the dodtrine leflened by its obfcurity ? Clearly underftood, or implicitly re- ceived, it has the fame beneficial influ- ence -, it equally tends to make us re- verence the invifible fpe&ator and wit- nefs of our actions. Thus, as we faw before, men apply innumerable powers in nature, the caufes and fprings of whofe operation they have little or no conception of. WE cannot conceive how three Divine perfons can exift in the unity of the Di- vine nature. Yet what difference does this make with regard to religion as a rule of conduct ? Underftood clearly, or implicitly received, it equally fhows the importance and neceffity of that particular method of falvation, in which the S E R M O N X. 267 the whole Divine efTence has fo eminent- ly exerted and interefted itfelf? Reafon, you think, reprefents the Deity as one univerfal fimple eflence : fo does religi- on, but, opening to you more exalted views, it reprefents him in three very in- terefting diftincl relations to mankind as Creator, Redeemer, andSanclifier. Now it mould feem that we may acquiefce as readily in thefe new difcoveries, as the philolbpher does in the revelation of his glafles, which open to him fcenes in the heavens, with which he was unac- quainted before. THE dodtrine of the fall and redemp- tion, again, is involved in difficulties. Yet how do thefe deftroy or le/Ten the moral application of it ? Whether the nature of your diforder be clearly appre- hended by you, or not, is matter of no confequence. Your bu(inefs is to apply the remedy, which you find prepared and adapted to your diftrefsful fituation. THE high privileges (and I mall content 268 S E R M O N X. content myfelf with this one inftance more) which are defigned us by Almighty GOD in a future ftate, are inconceivably glorious : nature of herfelf has no con- ception of them ; fhe hardly dares look upwards towards them with confidence. J5ut our ignorance here too, our igno- rance of the place and other circum- flances of future glorification, deftroys not the benefits of the dodtrine. A per- fuafion, that GOD has fuch defigns in favour of man, abundantly anfwers e- very moral purpofe. Thus, we know, in common life, where a fuperior pro- mifes fome ample but indeterminate re- ward to a particular aft of fervice, a fervant does not abfurdly fit down, and, with fullen obftinacy, infift upon pre- viouily knowing the particulars of the reward, but flies immediately on the wings of generous zeal to the execution. Sullennefs in fuch a cafe would be doubly abfurd, fuppofing the fervice was meant entirely for his happinefs, and there S E R M O N X. 269 there were reafons, why the particular nature of the reward could not be pre- vioufly difcovered to him. FOR in fadt there is a very good rea- fon, why our conceptions in religious matters mould be dark, confufed, and imperfect. We neither do nor can know- any thing of Divine things, but by ana- logy,* that is, by fome faint refem- blance which they bear to the objects of * WE mud lay this down for a certain truth, that we have no capacities for any idea of the real nature of im- material things in the leaft degree ; no more than a man born blind hath for any idea of the fun or of light. Such a man, of no more than four fenfes, could not be faid to have only an imperfeft, glimmering^ uncertain vienu of things ; but no view at all : light would be to him in this refpeft as thick darknefs ; the fun and moon and ftars, the firmament and all the heavenly bodies would be to him as imperceptible by any idea of them as if they had no being ; the word light would be to this man a term to which he could affix no direft idea or conception. LET us fuppofe then that all men were in the fame condition without the fenfe of feeing, and that GOD were to reveal to us there was fuch a thing as light. We having neither a name nor an idea for it, nor any capa- city 2jo S E R M O N X. of our experience. Hardly do we guefs aright at things that are upon earth, and the tejlimony of God is greater. Allow only, that myf- teries are credible, that is, that general propofi- we fhould have of it, had we a proper fenfe for its per- ception. THIS ferves in fome meafure to illuftrate the cafe of us mortals in this condition of imperfeftion and infirmity we are now in. Brown's Div, Analogy, p. 20. SERMON X. 2 73 propofitions may he admitted as truths, and applied to all the practical ufes for which they are defigned, without being clearly underftood a-nd it is, as you favv before, our common method in life allow but this, and then all the difficul- ties of the fubje<5t are at an end. The evidence for thefe things depends upon the general truth of Divine revelation. They come recommended to us by Di- vine teftimony, by the authority of one, who cannot deceive, or be deceived. " This carries with it affurance beyond " doubt, evidence beyond exception. " We may as well doubt of our being, " as we can whether any revelation from " GOD, be true."* IN * MR. Hume, in his Eflay upon Miracles, has endea- voured to fubvert the foundation of chriftian faith, by an argument to the following purpofe. The teftimony of others is to be depended upon only in certain cir- cumftances, and is in no circumltances equal to the clear evidence of fenfe : we have the evidence of fenfe that S the 274 S E R M O N X. IN human matters, we may, if we pleafe, believe or difbelieve : we may indulge a fceptical fpirit in all its caprice and extravagance. We may, in the exercife the courfe of nature is regular and uninterrupted, i. c. that there are no miracles : the ftronger evidence always deftroys the weaker : the accounts therefore of miracles and all events out of the ordinary courfe of nature are incredible. WHOEVER has a mind to fee this artfully perplexed, ingenious Sophifm, refuted in the moft folid and ele- gant manner, may confult Dr. Adams' traft upon the fubjcft. IT is fufficient for the fatisfadtion of moft readers, to produce the fentiments of a much finer thinker and rea- foner than Mr, Hume, I mean Mr. Locke. *' THOUGH the common experience, fays he, and the ordinary courfe of things, have j-uftly a mighty influence on the minds of men, to make them give or refufe credit to any thing propofed to their belief; yet there is one cafe wherein the ftrangenefs of the faft leffens not the aflent to a fair teftimony given of it. For where fuch fuper. natural events are fuitable to ends aimed at by him, who has the/oww to change the courfe of nature ; there, ander fuch circumstances, they may be the Jitter to procure belief, by ho-iv much the more they are beyond, or contrary to ordinary obfervation. This is the proper cafe of miraclff, which, well attefted, do not only find credit SERMON X. 275 exercife of this fportive humour, make ourfelves ridiculous, but do not necef- farily contract guilt. The objed: may, perhaps, be a matter of indifference : we may not have leifure or inclination to weigh the evidences upon which its cre- dibility credit themfelves, but give it alfo to other truths, which need fuch confirmation. BESIDES thofe we have hitherto mentioned, there is one fort of propofitions that challenge the higheft de- gree of our aflent upon bare teftimony, whether the thing propofed, agree or difagree with common experi- ence, and the ordinary courfe of things, or no. The reafon whereof is, becaufe the teftimony is of fuch an one, as cannot deceive, nor be deceived, and that is of GOD himfelf. This carries with *it aflurance beyond doubt, evidence beyond exception. This is called by a particular name, revelation, and our aflent to it, faitb: which as abfolutely determines our minds, and as per- fectly excludes all wavering, as our knowledge itfelf ; and we may as well doubt of our own being, as we can, whether any revelation from GOD be true. So that faith is a fettled and fure principle of aflent and aflurance, and leaves no manner of room for doubt and hefitation. Only we muft be fure, that it be a Divine revelation, and that we underftand it right; elfe we ftiall expofe ourfelves to all the extravagancy of enthufiafm, and all the error of wrong principles, if we have faith and aflurance in what is not Divine revelation." Lccke's Eflay, b. 4. c. 16. S 2 276 S E R M O N X. dibility is eftablifhed.. But where the Divine Being is pleafed to reveal his will, the matter becomes an object of ferious and weighty importance. He has a right to our attention and obedi- ence : it is at our peril, if we neglect or difobey his awful call. FAITH is really an act of moral obe- dience. For though the ultimate act of aflent belongs to the judgment which clofes involuntarily with full evidence, yet the will and temper has a great mare in its production. There is a ferious application and attention of mind necef- fary to the difcovery of truth ; and the will often diverts or fufpends this ne- ceflary attention : it often tranfmits to the judgment only a partial view of the evidences ; it often throws them into made, and prefents objections in the moft advantageous point of light. Cor- rupt paffions fecond the deception: pre- judices, not juft principles, are made the criterion of the examination. IT S E R M O N X. 277 IT is a juft proverb, we eafily believe that to be true, which we wilh to be true j and difbelieve what thwarts our interefts and inclinations. The procefs is ufually this : paffion at firft urges us by its violence to tranfgrefs even againft clear evidence, and in time draws rea- fon over to its fide. Let any one but obferve, and he will find that men's ge- neral way of thinking is determined much by their profeffions or habitual purfuits enilaved to appetite, in par- ticular, the mind becomes by degrees corrupted, lofes its true tafte, and be- gins to think that natural and right, which cuftom has reconciled to it. To a well-pratlifed mifer, I fuppofe, libe- rality becomes a myftery ; to a proud man humility is a paradox, and to a fenfual man purity of heart an idle vifion. THERE is, beftdes, no truth, which is not encumbered with fome difficulties ; there is no faft, which appears not dif- S 3 ferentlv 278 S E R M O N X. ferently, in different attitudes and poii- tions. In this embarrafiment of things, it is difficult often even for the difpaf- lionate to form a fteady right opinion : others almoft neceflarily err according to the bias of their refpe&ive preju- dices. AND if we attend to facl, we {hall accordingly find, that there is generally Ibmething v r icious, where men renounce the comforts and hopes of religion; fome- thing wrong in their caft of judgment, temper, or difpofition. Stupid indolence dreads the trouble, gay diffipation dreads the gloom of ferious reflection. Anxious hufinefs wants the time, profefTed plea- fure wants inclination, to examine into the pretenfions of religion. And in the yery act of attention, there are numbers, who will be gratified only, according to their own peculiar tafles. The Jew expects a fign, the Greek wants wifdom. The quaint critic wants elegance of ftile; the abftraded philofopher wants demon- S E R M O N X. 279 demonftrative clearnefs or fyftematic refinement. Greatnefs fcorns to be taught by fifhermen and mechanics; and fingularity fcorns to think in com- mon with the herd. To men, labouring under any difqua- lifications, the hearing of truth is an irkfome tafk. They either fuffer it not to reach their hearts, or they haften to for- get its difagreeable effects amidft theloofe laughter of licentious company, or the tumult of former occupations. THEY will apply any deluiive artifice to evade its general force. Something incidently arifes, for inftance, which, half underftood, is capable of being per- verted : the ridicule of this feizes their attention and ferves to efface all ferious impreffions. Something arifes, which is liable to doubt or objection. Happy in this little perplexity, they think it fufficient to counterbalance the whole concurrent evidences of religion. All difputers, all writers againft religion S 4 proceed 280 S E R M O N X. proceed in this way : their cavils are topical, and levelled againft particular little parts in the grand fcheme of re- demption. By fuch a method all truth in the world may be embarrafTed and overruled -, the volume of nature may be obfcured, and the foundations of the moft ufeful of human fciences over- thrown. BUT let men come to religious en- quiry with the ufual difpofitions of find- ing truth, let them have proper appli- cation of mind, let them be ferious, at- tentive, and well inclined to the gene- ral interefts of virtue, and faith will fpring up of courfe : it meets with its proper foil j a good and honeft heart : it ftrikes firm root and grows up, proof againft fuch availing temptations as arife in the future courfe of life. IF we but bring this teachable tem- per to religion, and feek nothing in it but a rule of virtuous conduct and a fcheme of faving grace, we mall find a fort SERMON X. 2 8i fort of amiable prejudice in its favour; under the influence of which, though we mall carefully examine its external evidences to guard againft deception, yet we fhall give them a fair hearing and candid examination. IT was with reafon, then, that difbe- lief is put down in the catalogue of vices. It flows from vicious principles ; it ftops up the avenues of conviction, and de- ftroys the means of reformation ; and is therefore the jufteft object of Divine ani- madverlion. And this is the condemnati- on, (fays our Saviour) that light, is come into the world, and men loved darknefs rather than light, becaufe their deeds are evil. John, iii. 19. IV. BUT what, it is afked, is faith ? how is it to be acquired ? IT is fuch a firm perfwafion of the truth of religion, as forms a fteady prin- ciple of virtuous conduct. THE firft flage in this virtue is profef- fion. 282 S E R M O N X. fan* As faith comes by hearing^ it is necefl'ary to keep within the means and opportunities of grace. All chriftians have a right to the outward communion of the church, until they voluntarily forfeit it by flagitious behaviour. As long then as they keep up this facred intercourfe, though upon the whole fupine and carelefs members, there are hopes of their improvement. In fome happy hour or other, the grace of GOD may touch their hearts, and bring them to repentance. But when they put the ordinances of GOD at defiance, when they defert or profane his houfe, when they proftitute his day to the pur- pofes of unnecefTary bufmefs, pro- fane idlenefs, or finful diverfions, when they roll on in an unvaried fucceilion of perplexing cares or befotting amufe- ments, and leave the mind no intervals for though tfulnefs and reflection ; their cafe muft be as defperate, as the patient's, who SERMON X. 283 who laughs as his phyfician and defpifes the means of his recovery. BUT bare profeffion, an unreflecting acknowledgment of truth, is not fuf- ficient; it is but a dead unanimated image. Meditation muft convert it into a living active principle. And this muft be by confidering the end and impor- tance of religion. IT was not defigned to fill our heads with airy notions, or amufe us with idle fpeculations. It is a rule of conduct. Its doctrines are to enforce its precepts and its precepts to direct our actions. By confidering religion in this manner, we fhallmakeit what it really is thepow- erof GOD unto falvation; not a traditional fyftem, to be impofed upon us, like our names, without our confcioufnefs, and to be continued, like popular cufloms, with an unmeaning acquiefcence. We fhall then only confider ourfelves as true be- lievers, when we aft and live as believers. NOR is this enough : a man may believe, 284 S E R M O N X. believe, and yet fall away The firft im- preffions then muft be kept alive and vigorous by repeated acts and habits of recollection. Faith, like all faculties both of mind and body, is weakened and unnerved by difufe. The cleareft truths lie dormant and ufelefs in the mind without proper exercife. Satisfied with our firft conviction, we lay them as it were afide, and forget their appli- cation. Now habitual recollection is the only remedy againft this inconveni- ence, efpecially at fuch feafons as are appropriated by nature and religion to the facred purpofe. A HEATHEN fage,* taught in the oriental fchools, advifes his followers : review the aftions of the day t before you clofe uv y/j.Bpivuv epyav rpig sxarov ; ri $' Epe%a ; 11 poi Seov CtTTO 'STpUTX 7r%t8r ) TEOTTK. Pythagoras. S E R M O N X. 285 clofe your eyes at night : ajk yourfelf, where have I offended againjl the laws of virtue ? what have I done which I ought not to have done ? and what have I left undone, which I ought to have done ? An admirable leflbn to many, who neg- lect the greater light of revelation, from whence the maxim originally came ! NATURE wonderfully feconds the ufeful inftru&ion. Somehow, when the evening fpreads her fober mantle over the world, and huihes the tumults of the day, the mind naturally grows calm and ferious, and compofes itfelf for contem- plation. Happy is it, where this com- pofure is properly directed, where it is employed to call our ways to remem- brance, and to prepare virtuous refolu- tions for the returning bufmefs of life. Happier flill, if again, when returning light awakes us with recruited fpirits to refume our former purfuits, we employ fome portion of this time to confirm our refolutions 286 S E R M O N X. refolutions, and to whifper to ourfelves, that we are going out to labour in the world of one, whofe eye will be upon us, and who expects a faithful account of all our actions. SHORT acts of this kind are in every one's power at leaft, no one can be faid to have the frrialleft care about his life, who attends not the revolutions of religious feafons, the fabbaths, feftivals, and facraments. Whofoever employs thefe to quicken old impreffions, and to review his former life and regulate it by the exprefs will of GOD, cannot mifcarry or greatly err. So much man can do for the attain- ment of faith the reft depends upon the Holy Spirit, from whom faith, a- mong other good and perfect gifts, ul- timately proceeds. V' BUT do we not, it is objected, often fee people living in the grofleft im- moralities, under the orofeffion of gofpel faith ? S E R M O N X. 287 faith ? We do : but thefe men have not faith : their faith is but a traditional prejudice. True faith founded as it ought to be in ferious enquiry and juft reflection, is a certain means of con- quering all worldly temptations. THIS is the laft head of confideration I propofed to myfelf, namely the happy fruits and advantages of chriftian faith. As the ir.ream cannot rife higher than its fource, worldly motives will never lift us above the world. Human mo- tives indeed may carry us to a certain length. We may practife feveral vir- tues from complexion and habit ; from the obligations of honour, or the terrors of the magiftrate. Bat thefe reach not all cafes and circumftances. Faith is an univerfal reilraint. It reaches the firft fprings of action, and operates in all fituations of life. IT guards the heart, from whence are the iflues of life : do wicked defires arife ? Faith tells the chriftian, that his 288 S E R M O N X. his GOD is privy to the inmoft fecrets of the heart. Does privacy tempt ? Faith whifpers, that he always attends our fteps. Does power prompt to acts of oppreffion ? Faith prefents a mightier power above, the avenger of all injuf- tice. Are we amidft the temptations of wealth ? Faith tells us, riches are the gift of GOD, and that he expects an ac- count of their ufe. Are we poor or diftrefled ? Faith propofes an all-fuffici- ent Maker to reward virtuous patience. THERE are no allurements, which faith cannot refift, no evils or calamities which it cannot difarm. OUR ideas of greatnefs are relative. They depend upon the capacity and knowledge of the obferver. The rude peafant conceives, that nothing can be greater in kind than the neighbouring town, that bounds his travels.* The playful URBEM, quam dicunt Romam, Melibze, putavi, Stultus ego, buic noftra Jimilem Virg. Eel. 1 . 20. SERMON X. 289 playful infant finds his higheft happinefs in the moft trifling toy : grown a little older, he wonders he could be fo filly, defpifes his fmaller play-things, builds his little houfes, mounts his hobby horfe, and apes the man. As knowledge en- larges, he fees the folly of thefe things too, and takes to fome more ferious oc- cupations. BLIND creatures, that we are ! how eafy is it for us to fee, that the time is coming, when we mail look back upon all purfuits merely worldly as we do now upon the follies of earlier life- with contempt, as concerns beneath a rational creature's notice ! FAITH helps us to anticipate this im- proving view, and, under its inftrucli- on, to balance between time and eter- nity, between the interefts of a perim- ing life and the falvation of an immortal foul. Temporal things, upon this comparifon, lofe all their importance. Worldly goods are ftripped of all their T glare, 290 S E R M O N X. glare, and evils of all their terrors. Life finks into a poor infignificant fcene. Virtue becomes the fole bufinefs of man. All other things a fecondary mean concern. " O SOVEREIGN difpofer of things ! " Give me this powerful grace of faith ; " let me live in the fpirit as well as " profeffion of it! Then, whilelpurfue " heaven as my inheritance, I mail not " live ufelefs in the earth : I (hall ferve " the world; andnot addtoits confuiion. " I mall ferve it by virtuous induftry; and " not difturb it by fraud or violence. I " mail not feek riches with the furious " rage of avarice ; but, where they flow *' as the gift of thy Providence, I mail " receive them with modeft gratitude, " and fpread them with ufeful liberali- " ty. I mall not fly poverty by any " vicious methods ; but when it comes, " it mail come without guilt, as thy " appointment, and thy grace mall " fanctify it. Thou knoweft what " worldly SERMON X. 291 " worldly condition is beft for me : my " blindnefs forbids me to afk for any " thing, but falvation. Bleffed GOD ! " whatever tends moft to this great end, " be that my portion ! Be it poverty, " or riches, honour or dishonour, health " or difeafe, life or death, the choice " be thine; and mine the wifdom to " improve under thy difpenfations !" FAITH teaches us to pray and adt in fuch a fpirit. It tends, therefore, when properly understood, to make us the moft ufeful citizens of this world, while it aims at a heavenly inheritance. GOD give us all grace^o to pafs through things temporal, that we finally lofe not the things eternal! T 2 SER- SERMON XI. Of Chriftian Induftry. SERMON XI. JOHN, vi. 27. LABOUR NOT FOR THE MEAT, WHICH PERISHETH, BUT FOR THAT MEAT WHICH ENDURETH UNTO EVER- LASTING LIFE, WHICH THE SON OF MAN SHALL GIVE UNTO YOU. HRISTIANITY gives us the trued notion of independence. It allows fuch a proportion of worldly care, as the neceflities of our prefent being re- quire j but fixes Our principal attention, where it ought to be, upon the durable interefts of our future being. EXTERNAL things are comparatively but a mean concern. They are fome- T 4 thing 296 S E R M O N XI. tiling foreign to our nature : they are in the power of the infinite chances and viciflitudes of human life. But the moral treafures of man, chriftian vir- tues, will attend him through all the itages of his exiftence. I. IT is ftrange, any miftake mould be made among chriftians, in a cafe, that is capable of fo obvious a diftincti- on ; and it is a pity, that there mould be a neceffity to prove the lawfulnefs of worldly care, in a life, fo much dif- turbed and convulfed by the excefles of this fpirit. BUT the enthufiaft has his unreafon- able claims upon Providence -, and the idle and extravagant, bleffing his ftars that he is not one of the covetous 'whom God and man abhorreth, lives a burden to the community, and thus equally trefpafles againft the laws of the gofpel and the order and appointment of na- ture. THOUGH S E R M O N XL 297 THOUGH GOD manifeftly fuperintends the courfe of human affairs, yet his Providence generally exerts itfelf only in fupporting, affifting and bleffing thofe natural means of felf-provifion, with which he has endued us in different proportions according to the exigences of a connected ftate. HE that gave us wants, and at the fame time gave us feet to move, hands to work, and heads to contrive; has plainly intimated to us, that we muft ufe thefe powers, as inftruments, under the bleffing of his Providence, for our fupport. Society could not otherwife fubfift. For fociety is nothing but the circulation and exchange of mutual la- bour and fervice : it is a great machine, the welfare of which depends upon the co-operation of all the parts : and he, who fits down unaclive and ufelefs in this bufy fcene, is a clog and prejudice to the whole, and offends againfl the laws of the common author of this con- ftitution. AND 298 SERMON XI. AND the fcripture is fo far from coun- tenancing a negleft of the great natural duty of induftry, upon any pretence, that I know of no duty which is more ftrongly and repeatedly enforced. For even when ive were with you, (faith St. Paul) this we commanded you, that if any would not work, neither Jhould he eat -, ii. Thef. iii. 10. and elfewhere, we be- feech you, (fays he) that ye Jiudy to be quiet and to do your own bufinefs, and to work with your own hands, that ye may walk honeflly and have lack of nothing. i. Thef. iv. 1 1, 12. * INDEED, induftry is one of the prin- cipal virtues, which can be exerted by the lower orders of mankind : it is the truft and talent, for which they are ac- countable * ENTHUSIASTS have confidered the text as forbid- ding all worldly labour : labour NOT for the bread that perijheth. In facl, the fcripture often exprefles things abfolutely, which are to be underftood comparatively. Let us NOT love in word neither in tongue, BUT in deed amf SERMON XI. 29? countable, to the common Judge. In an humble, honeft, contented difcharge of it, their principal duties confift; and in this, they are fo far from having any juft reafon to murmur or repine, that they are truly more happy, than the greateft and moft fplendid pageants of fortune. and in truth, i. John, iii. 18. Did the apoftle mean to forbid all outward exprefiions of civility ? The gofpel enjoins the contrary in a hundred places. He meant only to recommend inward love as of moft importance and value. / dejired mercy and NOT facrifice, Hof. vi. 6. Every one knows that facrifice was a necefTary part of the Jewim worfhip. The prophet then means, that GOD loves mercy more than facrifice. Let no manfeek HIS OWN, but every man ANOTHER'S wealth, i. Cor. x. 24. I think there is no man who would wifh, at lead the fcripture permits no one, to explain this text as exclufive of all felf-love. Chrijlfent me NOT, (fays St. Paul) to baptize BUT to preach the go/pel, i. Cor. i. 17. And yet, he did baptize as we fee in the verfes before. He meant that his great object was to preach the gofpel, and leave the adminiftration of the rite to minifters of inferior charac- ter, as we fee St. Peter actually did, Ads, x. 48. Baptifm is (according to St. Peter) NOT the putting away of the filth of thefiefo) BUT the anfauer of a good confcience towards GOD. i. Peter, iii. 21. Barclay considers this as forbidding the outward form entirely: how juftly, the reader may determine from the above fimilar forms of expreffion, to which others might be added. 3 oo S E R M O N XI. fortune. Let them only obferve : Let them call to view the awful time, when high and low mail be fummoned to give an account of their refpective offices in life. When the mighty ones of the earth are to be ftridlly examined " what " haft thou done with all that wealth " and power which I committed to thy " charge,' what naked haft thou clothed, " what hungry haft thou fed, how " much haft thou engrofs'd in the nar- " row gulph of thy avarice or thy fen- " fuality" (dreadful queftions ! heavy account !) they will have lefs to reckon for, for they received lefs " Lord, I " received but one fmall talent, and I ex- " ercifed it ; 1 was contented in my low " condition, I was honeft and induftri- " ous ; I did all the little good that lay " in the power of my hand to do; I " fuffered no temptation to divert me < from my duty, and no idle bufmefs " to draw me from thy houfe and fer- " vice," II. BUT S E R M O N XI. 301 II. BUT if there be a degree of care which is not only innocent, but laud- able y let us in the next place, for the fake of avoiding unnecefTary fcruples, endeavour to difcover that degree of worldly care, -which is unlawful and inconfiftent with a chriftian temper. AND here indeed lies the great delu- fion ! There are fo many falfe gloflcs and artificial colourings, under which a worldly temper conceals itfelf, that it is difficult to fettle the precife limits between a moderate and immoderate concern about the world. The exact knowledge of every man's cafe in this refpect belongs to his own confidence, and that GOD, who is the fearcher of hearts. All, that the miniflers of reli- gion can do, is to propofe the difcrimi- nating marks or fymptoms of the di- feafe, and leave it to their hearers to make the proper application. Thefe marks are three : when worldly things are fought by unlawful means, for un- lawful 3 o2 S E R M O N XI. lawful ends, or, though the means and ends are lawful, with an eagernefs, anxiety and folicitude, inconfiftent with the higher concerns of man. WHEN we ufe any unlawful means, any unjuft, fraudulent, or uncharitable means of aggrandizing our eftate, this is an inftance of a worldly fpirit, re- quiring little either to illuftrate or ag- gravate it. Our life is not to be com- pounded for, at the expence of our in- tegrity. No wants can juftify a crime. Leave it to GOD to remove your necef- fities : he will either remove them in his own good time, when the purpofes of trial and vifi tation are completed ; or he will abundantly reward your patient fuffering probity, in the proper feafon of retribution. THE queftion upon this head is mort and plain : do you mean to refund thofe pofieflions which you get by unrighteous means, or do you not ? If you intend itj why will you do, what you muft wilh SERMON XI. 303 wim at the expence of worlds to have undone again ? for repentance means fuch a real unfeigned abhorrence of fin. Why will you commit crimes, which it may be foon out of your power to re- pair ? for offences of this fort foon mul- tiply beyond the reach of recollection. But if you do not mean to make full and adequate fatisfa&ion to your injured brother, then your repentance, without which no finner can fee the Lord, is not truly complete ; for to repent of fin is to reftore all the fruits of it, and to repair all its mifchievous confequences* OUR worldly cares are unlawful when we propofe unlawful ends to ourfelves in the profecution of them. The proper ufe of wealth, next to making a decent provifion for the neceffities of ourfelves and nearer dependents, is to do good : it is not to feed the infatiate eye of avarice, to fupport the parade and fplen- dor of worldly pride, or the riot and excefles of brutal intemperance. It is to 304 S E R M O N XL to do good ; to diftribute to the wants of our unhappier brethren, whofe unfuc- cefsful honefty at once recommends and entitles them to relief. As riches are not to be employed in the fervice of our lufts, fo are they not to be fought with a view to fuch a criminal fubferviency. IT is, without doubt the will of him, who placed us here, that there fhould be differences of ranks and conditions ; for the world could not fubfift without fubordination. And accordingly we fee him often raife individuals by a bleffing upon their induflry, or an uncommon train of fortunate occurrences, in order to keep up the harmony of the confti- tution. But let us leave the prefervati- on of things to his difpofal. Let us receive his gifts with gratitude, and employ them with benificence ; and we {hall concur with the views of his Pro- vidence -, we mail do the good he de- figned us for, and fecure for ourfelves an SERMON XI. 305 an admiffion, when this fugitive fcene is over, into everlafting habitations. BUT when we are anxious, felicitous, and impatient in our purfuifs, (the third fymptom I mentioned of a worldly tem- per,) this is a plain intimation of an im- moderate attachment of the heart to prefent interefts. When this is the cafe, the thoughts of life will interfere with the concerns of futurity, they will encroach upon the offices of religion, and indif- pofe the mind for thofe warmer emoti- ons in our intercourfe with GOD, in which the life and fpirit of devotion confifts. Betides, the tranfition from eager deftre to undue methods is to be apprehended in fuch a (rate of mind. 'They that WILL be rich (fays St. Paul) they that are anxiouily and eagerly in- tent upon this as a main purpofe of life, fall into temptation and afnare. i. Tim. vi. 9. It is a dangerous temper, which every wife man will rather cautioufly avoid, than indulge : it is too natural, U GOD 306 S E R M O N XL GOD knows, to frail creatures, fo much converfant with fenfible objects which are everfpreading their dazzling temptations before our eyes. But frequent recol- lection in fome queftions of the follow- ing kind will be the beft prefervative in fo flippery a fituation. " Is the prefer va- " tion of my virtue and innocence my " firft and principal object ? Do my " worldly cares and bufinefs move on, in " juft fubordination to my higher- inte- " refts ? Having the neceffaries of life, " am I therewith content ? Or, if the " good things of life flow in upon me as " the natural and eafy fruits of a moderate " induftry, or the voluntary gifts of a " propitious Providence ; do I fet my " heart upon them, and make them not " the inftruments of beneficence? Am I < humble and content, andhoneftin a " lower fphere -, temperate, charitable, " and religious in a higher ftation ? JJ ONE'S own confcience muft be the refolver of fuch enquiries. The boun- daries SERMON XI. 307 daries between honeft induftry and worldly folicitude are hard to be diftin- guifhed in their nearer approaches : fo much are they confounded by the exag- gerations of cenfure and malevolence on one hand, and the fair pretences of fanclified hypocrify on the other. But amidft all the errors of deluded men, wifdom will be juftified of all her chil- dren. We cannot ferve both worlds, but by confidering the prefent as intro- ductory to the other. IN a word, then, the religious man's care for the world will move on in fubordination to the duties of his holy calling, and the nature of the country to which he is travelling. If he is poor, he lives foberly and pioufly upon the fruits of his honeft diligence, and travels on towards the grave a chearful con- tented pilgrim, fatisfied with the hopeof refting from his labours and receiving the rewards of his perfeverance here- after. If he is rich, he is neither info- lent nor oppreffive, intemperate nor fen- U 2 fualj 308 S E R M O N XI. fual ; while he employs his poiTeffions to fupport his necefTary rank in life, he preferves a juft fenfe of his real equality with themeaneft of mankind; he pafTes along, as a traveller indeed of greater diftinction, but with thankfulnefs to GOD, who made him to differ from his brethren ; and with diligence, as one, whofe riches cannot diftinguifh him from them in an other ftate. III. AND why can we not look upon life, in this juft and proper view ; why can we not pafs through it with this noble indifference ? For what is life, that it mould ftand in competition with the rewards of immortality ? The happinefs of man no more lieth in abun- dance, than health does in the mafs of an overgrown bloated carcafe. It is peace of mind, the comfort of a good confcience, the moderation of well-re- gulated defires, that gives the true en- joyment. If then you fee multitudes around S E R M O N XI. 309 around you, bufily employed in fearch- ing for happinefs, amidft abundance, if you hear them cry, h! here it is in honour, or there it is in riches, believe them not : thoufands have made the trial, and have owned themfelves difap- pointed. PLEASURE is to be enjoyed only by the channel of natural appetites ; and luxury, amidft all its refinements, could never invent one new appetite, or en- large the capacity of thofe, which na- ture gives us. We can receive no more than warmth and comfort from cloath- ing ; we muft hunger before we eat, and thirft before we drink with plea- fure. A fufficiency, (and the more moderate the better,) beft anfwers this purpofe ; all beyond this is loathing and diftafte, iicknefs and difeafe. OR, were earthly things the real ma- terials of happinefs, their uncertainty renders the purfuit of them irrational. They are fugitive and mutable; depend- U 3 ing 3 io SERMON XL ing upon chance and accident ; liable to infinite viciffitudes and revolutions : We might (as* one juftly obferves) " with more reafon think the winds " and weather certain, than earthly c goods : for the former, though vari- " able, have their revolutions, and " turn about to the fame point a- *' gain - } but an eftate once gone, fel- <( dom reverts to the right owner." And do we not fee this verified by fact and experience ? Who is there among us, that hath lived forty years upon the earth, and hath not feen flrange changes and alterations in the face of things? Let him look back and fee, what a vary- ing and fhifting fcene it appears upon retrofpection ! New families ariling, and old ones periming and finking into oblivion ! Wealth accumulating, and making itfelf wings and flying away, in * Dr. South, S E R M O N XI. 311 in endlefs rotation ! What wife man would be for fixing up his tabernacle in fuch a world of inftability and change ? What folly to think of leaving a name and making a family ? True wifdom lieth in fixing happinefs in fomething more certain and durable j in virtue, which is ftriclly our own property ; in- dependent of fortune ; which will ac- company us in all changes and revolu- tions, will fweeten the gifts of a pro- pitious Providence, and comfort and illumine the cottage of adverfity. BUT though wealth mould be firm, yet the faculties of man are in perpetual decay. / am, this day y (faid the old and aged Barzillai,) fourfeore years old, and can I any more tafte what I eat or what I drink ? Can I bear the voice of Jinging men or Jinging women ? ii. Sam. xix. 35. Life, if it is fhort, is foon cut off from all its comforts ; if it con- tinues awhile, it exhaufts and wears itfelf U 4 out 3 i2 S E R M O N XL out by ufe : and, where the powers de* cay, all enjoyment is at an end. BUT though life and wealth were firm and permanent, yet the time is coming, when they muft have their period. The time is coming, when we muft die - when our pomp mall not follow us be-^ yond the grave. Then a new fcene will open upon us j where nothing, but a good confcience, can ftand us in any ftead where riches will not profit, whither wealth can only follow us in good works ; where the virtuous Laza- rus will be advanced above the profpe- rous finner, and the faithful fervant a- bove his unrighteous Lord. WOULD you have a proof of the cer- tainty of fuch a ftate ? I appeal to the world ; I appeal to your own feelings and experience. GOD would not have given us the infinite defires after happi- nefs, which you fee fo wretchedly and ufelefily mifemployed by man in world- ly purfuits, were they not defigned to lead SERMON XL 313 lead us to an infinite good. Nothing lefs is fuited to our boundlefs capacities. Wide as the world is, it is finite : were it wider, it is not as durable as the foul; and this fhows that happinefs muft be fought beyond a fphere, the fafhion of which pafleth away. SEEK it there, where it is only to be found -, in the favour and approbation of him, who cannot difappoint our hopes, who has promifed a felicity ade- quate to our utmoft capacities 5 too faithful to deceive us, and too power* ful to want the means of fulfilling his promifes. SER- SERMON XII. Of the Means of Religion. SERMON XIL JOHN, iv. 23. THE TRUE WORSHIPPERS SHALL WORSHIP THE FATHER IN SPIRIT AND IN TRUTH IT is generally agreed, that religion is a fpiritual fe rvice : but ftill, a per- plexed and important queilion remains, what are we to think of the outward forms of religion ? Are they ufeful or are they hurtful, to the interefls of re- ligion ? They have indeed been con- fidered as necefTary means of its fubfifl> ence : but the world, we are told, is getting rid, as faft as it can, of vulgar errors : this notion too may be of the number : 318 SERMON XII. number : there are many people, who confidently tell us that it is fo. What are we to think upon this interesting dif- puted queftion ? IF we attend to the teftimony of ex- perience, we fhall find it entirely in favour of the former opinion. In fact, no religious fed: has ever fubfifted with- out external forms. Thofe, who have railed againft carnal ordinances with moft vehemence, and profefled to walk in the highefl abftradion of the fpirit, have confuted their pretenfions by their own 'practice. As foon as the fervor and rage of enthufiafm has fubiided, they have found themfelves upon a footing with other men compelled, by the common weaknefs of nature, to em- body and affociate together under par- ticular modes, for the purpofe of keep- ing up their tenets, and of detaching and diftinguiihing themfelves from the reft of the world. THE neceflity is founded in the na- ture SERMON XII. 319 ture of man. It is not pretended, that I know of, by any, than men are uni- verfally capable of being their own teachers and advifers. Religion, then, mull be a facial concern > and if focial, there muft be fome outward methods of communication. And outward methods of communication are nothing elfe, as I take it, but carnal ordinances, that is, outward modes, bodily adions, fenfible expreffions of the inward fentiments and difpofitions. THIS therefore being the cafe, I think we may as well ufe the methods, which are appointed by the author of our fal- vation. If we muji have outward means, we may as well make ufe of bis means. They have this prejudice in their fa- vour : He, who made us, may be fup- pofed to know what is beft adapted to the exigencies- of our nature ; and, if he is pleafed to communicate any moral graces to us under the ufe of outward means, it is more probable, that his graces 3 2o SERMON XII. graces mould attend the methods of his own appointment, than fuch as are in- vented by us in the wanton fpirit of in- novation, or the frowardnefs of caprice. IF we examine into the ftate of things around us, we mall find that there is no period of life, where we ftand not in need of outward affiftance, in our moral, as well as we do in our animal capacity. I. THE care of virtue and religion begins, before we are capable of doing any thing for ourfelves. It begins, be- fore reafon awakes, and exerts itfelf. Habit, though it fwells and enlarges, like a ftream, as it difcends through life, yet has fmall and remote begin- nings, and often derives its fource from the moft diftant periods of infancy. Many little acts is the infant capable of, which, however unmeaning and mecha- nical in their firft exertion, may be of the utmoft importance in determining his S E R M O N XII. 321 his future caft of temper and behaviour. He will be imperceptibly corrupted, if his opening fenfes are not kept from infectious objedts, his yet-fpotlefs mind from polluting images, and his lifping tongue from debafing language. It is hard to fay, how foon bad imprefllons begin to fix their ftain. They flow in under the eafy vehicle of fenfible images, which are ever crowding in upon the mind : whereas the ideas of virtue are of a more refined and abftradled nature - y to be excited only, where there is fome- thing of reflexion, by careful inftrudtion. WHEN the mind has been thus guard- ed againft bad impreffions, and begins to open, and obferve, good principles are then to be gradually inlHlled. We are born without any adtual knowledge: we are formed only, as the earth is with refpeft to ufeful feeds, with a capacity, fitnefs and difpofition to receive it -, care and culture muft implant it, and raife it up to maturity. Vices indeed grow of X them- 3 22 SERMON XII. themfelves in a fpontaneous manner : their feeds are fcattered every where a- round us in the common objects and cuftoms of a wicked world : we cannot converfe with the world, without taking them in, at fome bufy fenfe or other : the rank foil of human corruption fa- vours their growth. It requires the af- fiduous hand of moral culture to weed them out, and raife up ufeful virtues to any perfection. IT might be expected indeed, that nature had done as much for man, as me has for the inferior creatures. Their inftindts, we fee, ever faithful and in- fallible guides, direct them to all the purpofes of their being. But it is not fo with man. All his inftincts require direction and reftraint. Benevolence, undirected, defeats its own purpofes, mittakes its objects, hurts focial life as much as it benefits, and deftroys itfelf. Self-love draws every thing into its own narrow vortex, is at war with all around SERMON XII. 323 it, and arms the keeneft paffions againft the peace of the world. The love of the fexes is a vagrant appetite ; undi- rected, it knows no focial diftindtions, and has no tailes or fentiments above the beafts of the field. The awe of a Su- preme Being (which I take to be a na- tural impreflion) knows not, what he is, and where to direct its homage. The fenfe of moral decency and mame are equally blind : habit perverts them and fixes them upon improper objects. And reafon and religion, which are defigned to regulate and direct thefe blind prin- ciples, if not cultivated very foon, will lofe their ufe : bad habits will have formed themfelves, and fuch inftincts, as predominate in the conftitution, will have taken a wrong direction, and ac- quired an afcendency, beyond the reach, perhaps, of future inftruction. II. THE inftruction, therefore, of children, (to apply thefe general obfer- X 2 vations) 324 SERMON XII. vations) though a great object of paren- tal care, yet is too important a concern to be left folely to fuch an inadequate proviiion. Every wife llate has confi- dered education, as a public concern. Some have even torn children from the too indulgent arms of parental fond- nefs, and put them under public tui- tion. A HAPPY medium is obferved in the chriftianinftitution of BAPTISM.* Parents have their private rights preferved to them; BAPTISM being intended for the fign and means of our purification from fin ; water, the proper ele- ment for purifying and cleanfing, is appointed to be ufed in it. There is indeed a fed, fprung up among (I us within a little more than an hundred years, that de- ny this appointment: and make the chriftian baptifm fig- nify only the pouring out of the gift of the Holy Ghoft upon a perfon. But our Saviour exprefsly requires that we be torn of water, as well as of the Spirit, to enter Into tie kingdom of God. John iii. 5. And not only John, his Forerunner, baptised nultb 'water. Mat. iii. n. but his difcipki alfo, by his diredlion, baptized in the fame man- ner, even more than John, John iv. i, 2. When there- fore SERMON XII. 325 them ; but are reminded at the fame time, in the moft folemn manner, of their duty to the public and to GOD. This at once confults the tender feelings of fore he bad them afterwards teach all nations, baptizing them. Mat. xxviii. 19. what baptifm could they under- ftand, but that, in which he had employed them before ? And accordingly we find, they did understand that. Philip, we read, baptized the Samaritans : AcTis viii. 12. not with the Holy Ghoft, for the apoftles went down fome time after to do that themfelves : Verfe 14, &c. but with water undoubtedly, as we find, in the fame chapter, he did the Eunuch : where the words are, Here is wafer : what doth hinder me to be baptized? And they 'went down to the water: and he baptized him. Verfe 36, 38. Again, after Cornelius, and his friends, had re- ceived the Holy Ghoft, and fo were already baptized in that fenfe, Peter afks, can any man forbid 'water, that thefe Jhould not be baptized, 'which have received the Holy Ghojt, as well as we? Ads x. 47. When therefore John fays, that be baptized with water, but Cbrijl Jhould bap- tize with the Holy Ghoft. Mat. iii. u. he means, not that chriftians mould not be baptized with water, but that they mould have the Holy Ghoft poured out upon them alfo, in a degree that John's difciples had not. When St. Peter fays, the baptifm, which faveth us, is not the wajking away the filth of the flejh. i. Pet, iii. 21. he X ~ means, 3 26 SERMON XII. of nature, and the higher interefts of a moral creature. How many parents have little or no thought beyond the in- dulgence of their brutifh appetites ? How means, it is not the mere outward aft, unaccompanied by a fuitable inward difpofition. When St. Paul fays, that Cbrljl fent him not to baptize, but to preach the gofpel; i. Cor. i. 17. he means, that preaching was the princi- pal thing he was to do in perfon : to baptize, he might appoint others under him ; and it feems, commonly did : as St. Peter did not baptize Cornelius and his friends him- felf, but commanded them to be baptized: Ads x. 48. and we read in St. John, that Jefus baptized not, but bit difciples. John iv. 2, WATER-BAPTISM therefore is appointed. And why the church of Rome mould not think water fufficient in baptifm, but aim at mending what our Saviour hath di- refted, by mixing oil and balfam with it, and dipping a lighted torch into it, I leave them to explain. THE precife manner, in which water mail be applied in baptifm, fcripture hath not determined. For the word, baptize, means only to warn : whether that be done by plunging a thing under water, or pouring the water upon it. The former of thefe ; burying, as it were, the perfon baptized, in the water, and railing him out of it again, without queftion was anciently the more tjfual method : on account of which, St. Paul fpeaks of baptifm, SERMON XII. 327 How many know nothing of the im- portance of a virtuous education ? How many are there too bufy, how many too indolent, baptifm, as reprefenting both the death, and burial, and refurre&ion of Chrift, and what is grounded oa them, our being dead and buried to Jin ; renouncing it, and being acquitted of it; and our rifing again, to walk in newnefs of life, Rom. vi. 4, n. Col. ii. 12. being both obliged and enabled to praftice, for the future, e- very duty of piety and virtue. But flill the other man- ner of warning, by pouring or fprinkling of water, fuf- ficiently exprefles the fame two things : our being by this ordinance purified from the guilt of fin, and bound and qualified to keep ourfelves pure from the defilement of it. Betides, it very naturally reprefents tfnzt fprinkling of the blood of Jefus Chrift > i. Pet. i. 2. to which our falvation is owing. And the ufe of it feems not only to be fore- told by the prophet Ifaiah, /peaking of our Saviour, ht Jhall Jprinkle many nations, Ifaiah lii. 15. that is, many mail receive his baptifm ; and by the prophet Ezekiel, then iuill I fpr inkle clean ivater upon you, and ye Jhall be cltan: Ezek. xxxvi. 25. but to be had in view alfo by the apoflle, where he fpeaks of having our hearts fprinkled from an evil conscience, and our bodies ivajhed with pure 'water. Heb. x. 22. And though it was lefs frequently ufed in the firft ages, it muft almoft of neceffity have been fometimes ufed : for inftance, when baptifm was adminiftrcd, as we read in the Ads it was, to feveral thoufanda 328 SERMON XII. indolent, to execute the charge ? How- many ignorant of the real principles of virtue, or deflitute of fkill and addrefs to inftil them in an effectual manner ? How many miftake the care really due to their offspring, and unhappily cm- ploy their love, in indulging hurtful humours, rather than removing them by the difagreeable feverity of whole- fome correction ? In heaping up large inheritances, rather than providing the better treafures of ufeful virtue ? THIS thoufands at once. Afts ii. 41. when it was adminiftred on a fudden in private houfes, as we find it, in the fame book, to the goaler and all his family, the very night in which they were converted. A&s xvi. 33. or when iick perfons received it ; in which laft cafe, the prefent method was always taken, becaufe the other, of dipping them, might have been dangerous. And from the fame apprehenlion of danger in thefe colder countries, pouring the water is allowed, even when the perfon baptized is in health. And the particular manner being left at li- berty, that is now univerfally chofen, which is looked on as fafer : becaufe were there more to be faid for the other than there is : GOD will have Mercy, and not fa- crtfice. Hof. vi. 6. Mat. ix. 13. xii. 7. Arch B, Seeker's Left, on the Cat. Vol. 2, p. 222. SERMON XII. 329 THIS inftitution then calls carelefs parents to reflexion, gives inftruction to the ignorant, and, though it creates no new obligation, yet wonderfully cor- roborates the calls of nature, as far as free creatures can be bound j I mean, by a deliberate engagement, folemnly entered into, in the prefence of GOD and the face of the world. BUT parents may die, they may be carelefs, or otherwife difqualified for the difcharge of this duty. What is to be done in this cafe ? Are guiltlefs orphans to be turned out helplefs and unprincipled, into a wide difordered world ? Are they to fuffer for the folly or misfortune of parents ? Are moral creatures of fo little importance ? Sup- pofe then, that, be/ides the natural pa- rents, fome near relations or friends were engaged in the fame truft, under a folemn promife offuppfymg the defects of parental care, whenever they flmdd happen -, would not this be providing for exi- 330 SERMON XII. exigences, which muft frequently arife in the courfe of things ? Can we take too many fecurities for the difcharge of a duty, of fuch great and weighty im- portance ? BESIDES, the duties to be taught children, are the duties of manly life. Is there not then a further ufe in the mode of the inftitution ? Does it not remind numbers at the fame time of our common obligation of leading a good life ', inftructing not only the natu- ral and adoptive parents, but the whole body, who are witnefles of the folemn tranfadtion ? THIS provifion, again, has been made by the church, in infifting upon having SPONSORS for the baptized infant. Exa- mine this inftitution in its firft princi- ples, and nothing can be more rational; attend ferioufly to thefe principles, in the execution of the truft, and nothing can be more ufeful to the world. I HAVE only confidered the child as yet, as SERMON XII. 331 as a mere moral creature but the views of the gofpel are ftill more exalted. Baptifm is a rite of Divine appointment, to take children from a ftate of corrup- tion, into a ftate of grace, and a cove- nant of mercy, to which the bleffings of heaven are annexed. The purifying element is an emblem of what the Holy Spirit does for us in the great work of regeneration. III. BY degrees, the child growing up, is to enter into life, and to take the conduct and management of himfelf. No one can deny this to be an impor- tant ftate. The firft ftep or meafure of- ten determines the future life. It is now high time to add principle to prac- tice, deliberation and choice to habit, and to ufher your charge with proper advantage upon the flage of action. THE church has made provifion for this too, in her office of CONFIRMATION- Attend to the natural language of fuch an inftitution, and nothing can be con- ceived 332 SERMON XII. ceived more rational, or inftructivc. The minifter of GOD appears here with the authority of an experienced guide, who has travelled the road before, and challenges the young adventurers atten- tion. " You are going now, (he virtu - " ally fays to every youth) to enter into " the world. You have as yet but feen it " at a fafe diftance, under the watchful " eye of guardian care. Greater dangers " await you., fuch as you cannot con- " ceive in the unfufpicious fecurity of " inexperience. To caution and refo- " lution, the road is eafy and plain ; to " headlong confidence, full of preci- " pices. Fix now once for all one general " refolution, and it will be your fafety. " Refolve under all temptations to keep " the track of virtue. In particular places " it may be difcouraging ; yet it is the *' only road to true happinefs : in parti- " cular places it may be perplexed, but if " you carefully confult thofe monitors, " whom you will meet with upon every difficulty SERMON XII. 333 " difficulty to direct you I mean the " days appropriated to reflexion in the " ordinances of religion you either will " not ftray, or continue long, out of the " true path. Paflion, and luftand evil ex- " amples will be here and there tempt- " ing you into apparently fmoother and " more delightful roads. Believe not " their fuggeftions; there is fraud in " their allurements j and deftruclion in " the paths they mow you. Go on then, " and quit yourfelves like men, and " the grace of GOD attend you, without " which your refolutions can do you no " fervice ! " * IV. * CONFIRMATION was ufed by the apoftles (as we read. Acts vi. 6. 8. 17. 19. 6. Heb. vi. 2.) to convey the gifts of the holy fpirit to baptized believers ; and, as the graces of the fame fpirit, though not in the fame proportion, are always neceflary to a chriftian life, we may pioufly believe, that GOD will be ftill pleafed to fan&ify fo important an office with a confiderable por- tion of his bleffing. 334 SERMON XII. IV. IT were well, if the office of moral inftruclion ended here. But mankind want it in every ftage. Some, in fpite of all moral provifions, come unprincipled into life : others, carried away by their paffions, or entangled in the engagements of bufinefs, forget or neglect the duties of their being. The firft want inftrudtion ; the latter admo- nition. What is then to be done? Should they be left to perifh in the er- ror of their ways ? Is the lofs of crea- tures, deiigned for happinefs, offolit- litle confequence ? Or is advice of no fervice, where a man's own reafon is difregarded ? What foundation have we for fuch an opinion ? Is not advice and inftrudtion found ufeful in life, upon a thoufand occafions of daily occur- rence ? The reafon of one man may fee further than another's; it may throw in new views, or place known truths in a clearer and more convincing light. Men may be better difpofed for reflexi- on SERMON XII. 335 on in fome'ftates, and times, and places, than others. And as they would not probably put themfelves, or would not at leaft properly perfevere, in fuch im- proving fituations, if left wholly to themfelves -, would it not be of advan- tage, to have fome ftated occalions, appointed by fufficient authority, as checks upon thoughtleffhefs and diffi- pation, and calls to ferious and ufeful reflexion ? CERTAINLY it would: nothing has a clearer foundation in reafon, than the confecration of certain feafons, places, and other outward circumftances, as means and instruments of keeping up a fenfe of virtue and religion in the earth. PARTICULARLY (for this point muft not be pafTed over flightly ) though the SABBATH be not of human appointment, yet we find, upon exami- nation, a wonderful fitnefs and propri- ety in it to anfwer the above important purpofes, IT 336 SERMON XII. IT forms fuch an interchange of reft and labour, as the exigences of life ma- nifeftly require. As fix hours, in the fmaller revolutions of morning and even- ing, feem to be fixed by nature and ge- neral cuftom for labour, and the feventh. for refrefhment j fo, in the larger circle of weeks, the feventh day bears a natu- ral and agreeable proportion to the la- bours of the fix preceding days. It re- cruits the body, too frail a fabrick to bear the waftes of an unvaried round of fatigue. It diverfifies time, which would otherwife tire by its famenefs and uniformity. It makes a comfortable and falutary variety. The induftrious bear their toils under the foothing prof- pect of it ; they forget them in the grateful relaxation it affords. Releafed from the chains of bufinefs, they are, as it were, refcued from a flate of bondage : the fweat and pollution and heavinefs of the anxious week are laid afide; the heart feels lighter -, the fpirits flow more brifk- SERMON XII. 337 ly -, the body acquires frefh health and vigour, and the foul opens and expands and indulges its natural tafte in thought and reflexion. SUCH happy effects has the chriftian inftitution of the SABBATH.* It carries health * WITH regard to the Divine inftitution of the fabbath, thefe three things are clear I. It was appointed by Al- mighty GOD to commemorate the univerfal mercy of creation. Gen. ii. 2. Exod. xx. 8. II. It was appoint- ed to be obferved befides by the Jews, in commemora- tion of their deliverance out of Egypt. Deut. v. 15. III. The firft day of the week was kept by the apoftles, in commemoration of the chriftian redemption from fin, by the refurredlion of Jefus Chrift. John xx. 19* A&s xx. 7. i. Cor. xvi. 2. Rev. i. 9. Now the ufual queftions upon this fubjeft admit of a very eafy and clear folution. To commemorate the blefling of creation, is now, and ever will be, a duty incumbent upon mankind, and, wherever men have the means of knowing the Divine appointment, they are obliged to devote the fabbath to all its proper purpofes of holinefs, under the peril of Divine difpleafure ; and, as long as the refurre&ion of Chrift is ufeful to the world, fo long will it be neceffary to keep fome day holy in commemoration of that blefling. BUT what right had the apoftles to change the day from 338 SERMON XII. health and comfort and refrefhment in its revolutions. The mind fhares with the body in the pleating effefts, and has room and leifure, in this ftate of eafe, to reflect upon the concerns of a future life, and to form refolutions for the bet- ter management of the prefent. BUT may not individuals be left to their own meditation and reflexion upon fuch occafions ? Has not GOD made every man fufficiently wife to ferve him- felf in all affairs of immediate concern to from the feventh to the firft day of the week ? They afted under the authority of GOD, and what they taught and pra&ifed as a part of cbrijlianity, is as much the will of GOD, as any thing immediately appointed by himfelf. BUT there is not (it is faid,) any exprefs law or pre- cept, in the gofpel, for the alteration. Yet we have what is equivalent; we have St. Paul's authority (Col. ii. 1 6) that the Jewifh fabbath is no longer in force, and we find in the texts above-mentioned that he, as well as the other apoftles, obferved the firft day as a day of re- ligious worfhip ; and therefore the firft day alone muft be the chriftian fabbath, i. e. the day of commemorating the creation, and redemption, of the latter of which the Jewilh deliverance was but a type. SERMON XII. 339 to him ? It is certain, we muft take ourfelves, juft as it has pleafed GOD to make us ; and it is as certain, that we find ourfelves in our prefent ftate uni- veifally incapable of inftru&ing ourfelves in any ufeful points of knowledge. There is a certain maturity of time and age, before which we are not qualified for the bufinefs of our prefent life: fome are never qualified to be their own guides, even in thefe things : yet in thefe, there is common fenfe and general experience and plain obfervationtodiredt us. But the concerns of religion are of an abftra&ed nature. Few or none are capable of tracing them out by the force of their own natural underftanding. At leaft and this amounts to the fame thing the generality of mankind are prevented by pleafures or worldly affairs from employing their reafon in this ne- cefTary enquiry. And want of principle has the fame effeft, whether it fprings from ignorance, or inattention. Y 2 THIS 340 SERMON XII. THIS (hows the neceflity of the infti- tution of the chriftian MINISTRY.* If you examine the inftitution in the theory * TH E R E are great differences of opinion with regard to the origin and claims of church power. I. SOME fuppofe, Aatgvay man has aright to af- fume the office, who has or pretends to have, an inward call. 2. Others think, that any number of men have a right to form ibemfl .^OKAUFOfcfc, 5 ^ ^ ^ A S-^**. V. fflAiNiHtfc .-IIBR'- I r OJlTOiO v fO\i!Fi;r || I A^ ;. LOS-AM; - ^ jt; I >^l i :a\W1-3\\^ ^ LOS-ANCElfj> '"""V * ^ oCi > MA tiHKT, fffl M C= = ff5% 'T' ^ 'OJnvD-jo^ i. "ALIFO% g g 1 i f i?